Israeli tanks take part in fatal Gaza Strip raid


Israeli tanks have entered the northern Gaza Strip, sparking fighting that killed one Palestinian and injured two.

AFP news agency reported that seven tanks had made a limited incursion 200m into Palestinian territory on Tuesday, sparking a shootout with militants.

Other reports suggested armoured vehicles and bulldozers were involved.

Hamas emergency services spokesman Adham Abu Salmiya said Amjad al-Zaanein, 23, had been killed by Israeli tank fire east of Beit Hanoun.

Local Palestinians said the casualties had been collecting stones to recycle into bricks when they came under fire.

Israel’s military has not commented on the reportsd of tank fire, but said Gaza militants had fired four mortar shells at Israel earlier on Tuesday.

Cross-border violence has escalated in recent weeks. Hamas, the Islamic militant group that rules the enclave, has appealed for calm, urging other militant factions to stop their attacks on Israel.

It is two years since a war in Gaza which left 1,300 Palestinians and 13 Israelis dead.

BBC News – Israeli tanks take part in fatal Gaza Strip raid.


PFLP: The calm with Israel is a resistance tactic

[ 16/01/2011 – 10:45 AM ]


GAZA, (PIC)– Senior official of the popular front for the liberation of Palestine (PFLP) Kayed Al-Ghoul stated that the truce with the Israeli occupation is a tactical decision in the context of resistance, but it should be addressed by a unified resistance front able to develop tactics to confront the occupation.

Kayed in a press release on Saturday said that the mission of this front is to decide when and where the resistance can confront or declare a truce with the Israeli occupation.

He also called for not approving or dealing with the remarks that portray rocket attacks or any kind of resistance as the cause of the Palestinian people’s suffering and the reasons that justify Israel’s aggression against them, stressing that Israel’s crimes against them did not stop for a moment whether there were resistance activities or not.

In this regard, Palestinian interior minister Fathi Hammad said that the Palestinian security forces in Gaza fear no psychological warfare or threats from the Israeli occupation.

“We declare to the world that we will remain loyal to the blood of all martyrs and we will continue to protect and support the resistance,” Hammad stated on Saturday during the opening of a new police station in Azeitoun neighborhood east of Gaza.

For his part, Hamas’s representative in Lebanon Ali Baraka said that any Israeli incursion into Gaza would be no picnic for the Israeli occupation and its troops, highlighting that the Gazans are able more than before to defend themselves against any new aggression.

Baraka stated in televised remarks on Saturday that Israel is trying to amplify the capabilities of the Palestinian resistance in Gaza in order to justify its war tendencies against Gaza, but despite that Gaza today is stronger than before and cannot be intimidated by the blockade or war threats.

PFLP: The calm with Israel is a resistance tactic.

Surviving off one’s flattened house in Gaza

Kader sells material sifted from rubble

  • By Nasser Najjar, Correspondent
  • Published: 00:00 January 15, 2011
  • Gulf News
Abu Ali Kader

  • Abu Ali Kader sifts through the rubble of his house that was destroyed in Israeli invasion to find materials to sell.
  • Image Credit: Nasser Najjar/Gulf News
Image 1 of 2

Gaza: Hauling a shovel and a hammer Abu Ali Kader makes his daily trip not to work but the rubble of the house he once owned to complete its demolition.

“For over 20 tough years, I’ve saved up every single penny working as a construction worker within the Israeli region with the intention of building this house. Yet all the money, time and effort spent on this house vanished in less than a minute,” Abu Ali in agony said.

The hands which built the house are now digging through the remains to find anything worthwhile to sell.

“It took me over 20 years to build this house block by block with my own two hands; it all holds so many memories.

“I lost my way back to my own home after the withdrawal of the Israeli armies as soon as the war was over and staggered at the devastating sight of the whole neighbourhood being turned upside down. In fact, I felt as if I had lost one of my own children at the sight of my own home left in smithereens.” he said.

Unemployed father

Kader, a father of 12, has been unemployed since 2000 and living on aid. He currently lives in a 100 square metre room that he built on his own on a small piece of land belonging to his nephew in northern Gaza strip in Ezbet Abd Rabo, not far from the Israeli border.

Ezbet Abd Rabo is one the villages that bore the brunt of the 23-day 2008-2009 invasion of Gaza.

According to official medical reports, the biggest number of deaths in the war on Gaza were of residents in that area and the destruction is visible even two years after the war. Piles of rubble strewn around the area, people living in tents, and structures still standing riddled with bullet holes.

“We heard a lot about the renovation of houses destroyed but nothing changed with me so I decided to sell the remainder of my house in an attempt to build a smaller one that can shelter my family”.

The attack on Gaza strip destroyed a lot of houses and altered some people’s lives beyond recognition.

According to the ministry of public works and housing, over 14,000 homes had been damaged during the war on Gaza strip, 3,500 totally destroyed and 1,500 left unsuitable to live in.

The estimated cost of rebuilding and repairing the damage of civilian houses in Gaza strip is around half $1 billion (Dh3.67 billion).

From the left over pebbles to the steel from his destroyed house — Kader desperately tries to sell anything for which he can find a buyer. In fact, with the Israeli ban on construction materials, it is easy to find a buyer.

“Just like these days two years ago our house was demolished and although we tried to rent out a house for a while, we just couldn’t afford it; it cost so much and we don’t have enough money to” he added.

Rents range between $200 and $300 a month which exceeds an ordinary employee’s salary in Gaza strip.

“I’m doing well in this small house and even if the Israeli army … destroyed my new house once again, I would simply build another one, this is my land and I’m not going anywhere!”

gulfnews : Surviving off one’s flattened house in Gaza.

Relief society: Israel’s violations worsen health services for Gaza children

[ 13/01/2011 – 08:37 AM ]


GAZA, (PIC)– The Palestinian medical relief society warned that the health services provided for children, especially the cancer patients, in the Gaza Strip are insufficient and getting worse as a result of Israel’s ongoing blockade and military attacks on the Strip.

In its annual report, the society said that in 2010 it provided a range of services for children who developed diseases or were injured during the last war on Gaza.

“We are working on providing integrated quality services aimed at improving the medical, social, economic and psychological conditions of the wounded children and their families,” director of the society Ayyd Yagi stated.

Yagi affirmed that the medical relief crews follow up 276 children injured during the war and help them financially, adding that the relief society last year assisted financially those children on a regular basis in cooperation with the Italian charity Ghazala.

He also said that the society also help in other 100 children, including orphans and patients who suffer from chronic diseases such as cancer, heart, kidney diseases.

In another incident, a committee of NGOs, human rights organizations and the representative of the world health organization was formed in Gaza on Wednesday.

The committee will be embarking on resolving the crisis of inadequate medicines and medical supplies which was created by the Fatah-controlled Palestinian Authority in Ramallah city.

This came during an urgent meeting held at the NGOs headquarters in Gaza to address the acute shortage of medicines and medical supplies in Gaza.

The Palestinian ministry of health had accused the illegitimate government in Ramallah of not providing Gaza fully with its share of medical supplies and deliberately causing a crisis in the health sector.

Rrelief society: Israel’s violations worsen health services for Gaza children.

Asia Convoy 1: Shame on US, Israel for Gaza blockade

[ 04/01/2011 – 07:41 PM ]


GAZA, (PIC)– Asia Convoy 1 head Feroz Mesberola said the convoy’s naval vessel carrying 20 tons of humanitarian aid valued at one million dollars docked at Port El Arish, Egypt Tuesday morning in its final stop for the aid to be unloaded onto trucks that will carry it to the Gaza Strip through Rafah.

The convoy’s activists earlier flew from Syria to Egypt before crossing over to the Gaza Strip through Rafah. The multi-national mission set out Monday morning on a tour of Gaza to assess the region’s situation.

Reaching the Shifa hospital in Gaza in the course of the tour, Mesberola said the facility’s medical staff are an elemental part of the Palestinian resistance of the Israeli occupation. Israel wants to kill Palestinians with illnesses, he said.

“You provide aid and well-being to the Palestinians despite the difficulties you suffer. We found the hospital to be very clean and advanced in its services,” he went on to say.

“Shame on America and Israel for not allowing the hospital to finish some of its buildings until now. Israel fears the cement that the Palestinians build with.”

“We feel it is our duty to offer aid and needed medicines to the hospital, so we are preparing Convoy Asia 2, which we hope will arrive June this year.”

Ebraman Abdurrahman, heading the convoy’s Indonesian delegation, announced that the Indonesian government will erect a hospital in the Beit Lahia district, a project that was kicked off in 2008 in northern Gaza in cooperation with the health ministry.

Gaza hospital authority director Madhat Moheisan expressed his gratitude to the convoy for coordinating with hospital regarding the required medical supplies. The convoy equipped the health facility with 30 solar-powered back-up generators

Asia Convoy 1: Shame on US, Israel for Gaza blockade.

Meshaal interview on Hamas Policy – A MUST READ

k meshSince 1996, Khaled Mesh’al has been the Chairman of the Islamic Resistance Movement (Hamas) Political Bureau. After the assassination of Hamas leader Abdul ‘Aziz Rantisi in 2004 by Israeli forces, Mesh’al became the movement’s overall leader. He lives in exile in Damascus, from where he oversees the movement’s activities both within Palestine and outside.

The most recent interview with Mesh’al was conducted by the Jordanian Arabic-language Al-Sabeel newspaper in July 2010. In it, Mesh’al laid out the policy direction of Hamas on a number of critical issues: negotiations with Israel, recognition of Israel, resistance, Jews, Christians, women, among other issues. In the Arab world, the lengthy interview is being viewed as highly significant, and is regarded as a clear indication of positions that Hamas wants to pursue, especially with regard to its future attitude towards Israel. The Afro-Middle East Centre (AMEC) translated the interview into English and publishes it here to make it accessible to a wider audience, and to allow for greater understanding of the political and other perspectives of a movement which has become one of the most important role-players in the Middle East today. It is an important piece articulating, in its own words, the perspectives of Hamas’ leadership, and is critical reading for observers of the Middle East, and policy-makers for whom the Middle East is important.

On negotiations

Do you reject, in principle, negotiations with the enemy? If negotiations cannot be conducted with the enemy, is it possible to do so with a friend? Does Hamas reject the principle of negotiations outright, or do you reject its form, conduct and results?

This is definitely a thorny and sensitive issue. Many people prefer to avoid any discussion of it, and tend not to take any clear position on it for fear of negative reactions or misinterpretations. The sensitive and critical nature of this issue is compounded by the dark shadows that are cast as a result of the bitter experiences of Palestinian-Israeli and Arab-Israeli negotiations. People are influenced by these experiences, and are extremely sensitive towards the idea of “negotiations”, particularly with regard to the collective mind and mood of the nation. There is now, in many quarters, loathing for and aversion to the concept of negotiations. This is quite understandable and natural, but this does not preclude us tackling the issue thoroughly, and sorting through matters carefully, so as to set every detail into context, God willing.

It is indisputable that negotiating with the enemy is not rejected, either legally or rationally; indeed, there are some stages during a conflict among enemies when negotiations are required and become necessary. Both from a rational perspective and from legal logic, it is true that negotiations as a means and a tool may be acceptable and legitimate at certain points in time, and rejected and prohibited at other times; that is, it is not rejected in itself nor is it rejected all the time.

In Islamic history, in the era of the Prophet (peace be upon him), and in subsequent ages – at the time of Salahuddin [Saladin], for example – negotiation with the enemy was conducted, but within a clear framework and a specific philosophy, within a context, vision, rules and regulations governing this negotiation. This is in stark contrast to the wretched approach taken by those negotiation professionals who consider it a way of life, and regard it as the sole strategic option in the service of which all other options are ruled out.

If resistance itself, honourable and esteemed as it is, is a means and not an end, does it make sense to make negotiations an end, an only option and a constant approach, rather than being a means and a tactic to fall back on when necessary and when the context requires it?

The concept in the Qur’an is clear, when God Almighty says: “And if they incline to peace, incline (you also to peace), and trust in God.” This implies that negotiation is acceptable, reasonable and logical for us as advocates of a just cause when the enemy is forced to resort to it, when they come to us ready for negotiation and for paying the price, and to respond to our demands. However, if we seek it desperately and consider it our only option, then we will be the ones paying the price. Those who are forced to negotiate are those who usually pay the price. Hence God Almighty says in another verse: “Do not weaken and call for peace when you have the upper hand.”

We go back to the first verse: “And if they incline to peace, incline (you also to peace), and trust in God,” which is preceded by God Almighty’s saying: “Prepare for them what you can of power, including steeds of war to terrify the enemy of God and your enemy.” What does this mean? It means that possessing power and its means is what drives the enemy forcibly towards peace, and that the enemy’s inclination to peace and negotiation is a result of jihad, resistance and the possession of power. Those who consider negotiation without resistance and without any power cards are virtually heading for surrender.

In the science of strategy and conflict management, negotiation is an extension to war, and a form of war management. What you obtain by negotiating at the table is a product of your condition on the ground, and an outcome of the balance of power in the battlefield. If you are vanquished in the battlefield, you will certainly be defeated in the negotiations as well. Just as war requires a balance of power, negotiations and peace each require a balance of power, for peace cannot be made when one party is powerful and the other weak; otherwise, this will be surrender. The United States did not make peace with Japan and Germany after World War II, but, rather, imposed surrender and a pact of compliance and submission on them. In short, peace is made by the powerful and not the weak; negotiations may serve the powerful but not the weak.

The conflict with Israeli occupation is different, as this is a case of a body alien to the region, which came from outside and imposed itself on a land and a people, drove people away from their land, and replaced them with an immigrant diaspora from all over the world. This is, therefore, a complex situation which must be dealt with delicately.

When objective conditions and requirements for negotiation are available, especially the presence of sufficient balance and relative equilibrium; when there is proven need for it at the appropriate time – without hurry or delay – then it could be one of the options we resort to as a mechanism, means and tool, not as an objective or an end, not as a permanent condition or a strategic option. Negotiation is a tactical instrument, and just as war is not a permanent condition and has its requirements and conditions, so too does negotiation.

With this clear view of negotiations, and when it is exercised with great caution and under strict rules at the right time, it will be acceptable and useful in the context of conflict management; otherwise it will lead only to surrender and submission to the enemy’s hegemony and conditions, and will result in the neglect of rights and a continuous decline in the level of demands and political positions.

Unfortunately, the Arab and Palestinian condition regarding this issue is – mostly – very bad; it is a vulnerable position, with no bargaining chips, support, manoeuvre or margin for ambiguity. The Palestinian ranks are fully exposed, so they go to peace declaring it to be their only strategic option. When your enemy is aware that you have no option but to negotiate, and you talk of nothing but peace, and have no other option, what will force them to make concessions to you?

The Palestinian negotiators say: “Negotiation is the option, the course and the only plan.” They coordinate security with the enemy and implement the “Road Map” and its security requirements freely, with Israel offering nothing in return. What is there to force Olmert or Netanyahu to grant the Palestinians anything?

Negotiation in the Palestinian case is out of its objective context; it is, merely from the perspective of political logic, lacking resistance and not based on the necessary power balance. The Vietnamese – for instance – negotiated with the Americans as the latter were retreating. Thus, negotiations were useful for turning the last page on American occupation and aggression. You are successful in negotiations and in imposing your conditions on the enemy depending on the number of power cards you have on the ground.

Hence, for negotiations not to be a risky and onerous process, you need to make clear to the enemy – not only in words, but in deed as well – your message that you are open to all options. The negotiator cannot succeed without basing his position on the multiplicity of options, meaning that, inasmuch as you are ready for negotiations, you are also ready and able to go to war. If negotiations reaches a deadlock, you must be prepared to go to war, attrition or resistance; otherwise negotiation will be useless. We must remember that negotiations during the wars of old were often conducted on the battlefield, and the negotiators would either reach a solution, or resume the war. Negotiation is a tool and a tactic in the service of a strategy and is not a strategy in itself; it is not a substitute for a strategy of resistance and confrontation with the occupation.

Negotiation needs to be based on unity at a national level. If one party sees benefit in a certain step towards negotiation, and pursues such a decision alone and without referring to the people, they will be placing themselves in a difficult situation and will grant the enemy an opportunity which it will certainly use against them. This could also cause the negotiators to make significant concessions for fear that they might later be forced to acknowledge the failure of their negotiation option. Thus they prioritise their own interest over the national one in order not to be exposed in front of their people and others.

Negotiation has its specific spaces and domains and is not an absolute option in all matters. There are issues – such as critical constants – that should not be negotiated. Negotiation is a mechanism and a tactic within specific margins and domains; no one in their right mind would negotiate on everything, especially not on the principles. In business, negotiation is often on profits and not on business assets. Unfortunately, the current experience, especially of the Palestinian negotiations, is that all these rules have been abandoned.

In all honesty and courage I say: negotiation is not absolutely prohibited or forbidden, be it from a legal or political perspective, or in view of the experiences of the nation and humanity, or the practices of the resistance movements and revolutions throughout history. However, it must be subject to equations, regulations, calculations, circumstances, contexts and proper management, for without these it becomes a negative and destructive tool.

Regarding the Palestinian case, we say that negotiation with Israel today is the wrong choice. A proposal was put forward to Hamas directly to negotiate with Israel but we refused. Some from among the Hamas leadership received a proposal to meet with a number of Israeli leaders, some of them in power, such as [Israeli Deputy Prime Minister and Shas Party leader] Eli Yishai, and others belonging to the peace camp. Hamas has rejected these offers.

Negotiations today – under the current balance of power – is in the service of the enemy, and does not serve the Palestinian side. The conflict on the ground has not developed in a manner that has forced the Zionist enemy to resort to negotiation; it refuses to this day to withdraw from the land, and does not recognise Palestinian rights. Thus negotiations in such conditions is a fruitless gamble.

In light of our weakness and the imbalance of power, Israel is using negotiations as a tool to improve its relations and polish its image before the international community, and using it to gain time so as to create new facts on the ground through settlement-building, expelling people, the Judaising of Jerusalem, and the demolition of its neighbourhoods. It also uses negotiations as a cover to distract attention from its crimes and to water down Palestinian demands. Israel is exploiting negotiations to normalise its relations with the Arab and Islamic world, to penetrate it, and to distort the nature of the conflict; Israel is the sole beneficiary of the negotiations as they stand.

Negotiations under the existing imbalance of power is a subjugation of the Palestinian side to the requirements, conditions and dictates of the Israeli occupation. This is not an equal process, for just as there is currently no parity in the field of confrontation, there is also no parity around the negotiating table.

On recognising Israel

The issue of recognising the Zionist entity raises much debate. There is also talk of legal recognition in contrast to realistic or pragmatic recognition. What is the position of Hamas on this issue?

Our position regarding the acknowledgement of the occupation’s legality is clear and settled, and we do not hide or conceal it. Recognising Israel has been laid down as a condition for the international community opening up to Hamas, and so this has become an obstacle in our way. But we did not care, and we showed determination to withstand this challenge. Recognition means legitimising the occupation and conferring legitimacy upon Israel’s aggression, settlement, Judaisation, murders, arrests and other crimes and atrocities against our people and our land. This is unacceptable according to international law and human values, not to mention our religion.

It is unacceptable to legitimise occupation and theft of land. Occupation is a crime, theft is a crime, and should not be legitimised under any circumstances. These are uncontroversial concepts in the common human understanding, and so is the conception of the Palestinian victim whose land was usurped. This is an issue tied to our human existence, and it contrasts with recognising the legitimacy of occupation and usurpation, not to mention the patriotic and religious feelings, cultural affiliation and historical presence, which all link us to this land.

Others have fallen into this trap due to their ineffectiveness and submission to external pressures, and they thought that bowing to these conditions and pressures may make it easier for them to advance in their political agenda. However, it was practically demonstrated that they have paid an exorbitant price for an illusion. They were wrong in their logic of interests, and wrong in their logic of principles.

We reject recognition in both legal and pragmatic senses. There is a difference between saying there is an enemy called “Israel” on the one hand, and acknowledging its legitimacy on the other; the former is not really recognition. In short, we refuse to recognise the legitimacy of Israel because we refuse to recognise the legitimacy of occupation and theft of land. For us, this principle is clear and definitive.

Are you not surprised at the Israeli and international insistence on your recognising Israel? Is this not, in some way, a sign of weakness, as Israel sounds like it is questioning its own existence, and demanding that others recognise the legitimacy of this existence?

Without a doubt, the enemy is concerned about the future of its entity, particularly in light of the latest developments. Its psychology is that of a thief and a criminal who ultimately feels like an outlaw lacking legitimacy, no matter how strong he may become. The demand for recognition is certainly a sign of weakness, an expression of an inferiority complex, lack of confidence in the future of this entity, a feeling that it is illegitimate and still rejected by the peoples of the region as alien, and that the mere presence of a steadfast Palestinian people is a practical expression of the rejection of the Zionist entity.

Yet, there is another dimension, which is the feeling of superiority. This is the logic by which Western nations deal with third world countries. The Zionists adopt the same logic based on military supremacy, and feel that they are the party that has the right to dictate terms to others, including dictating preconditions for any negotiations.

Some Palestinian and Arab parties have, unfortunately, responded to this logic. This is unacceptable imbalance. In our dialogues with foreign delegations, we hear them constantly talking about the conditions of the Quartet; some of them introduce revised conditions to make it easier for us to accept them. We refused all conditions on principle, and refused discussing them even in the context of seeking revised formulas. We reject the principle of conditions, for it suggests that there are two levels of human beings, and one party can dominate the other, one party having the upper hand and the other the lower. Our humanity, dignity and self-respect state that we are on par with others even if they are militarily stronger; hence we refuse to be dealt with through preconditions.

Unfortunately, one of the mistakes causing them to persist in this approach is that some people have accepted these conditions, including the issue of recognition. They then made another mistake by not exchanging the recognition of Israel for the recognition of Palestinian rights, but preferred, rather, to be recognised themselves. This is a significant flaw added to the original one, namely recognition! It is preposterous to recognise Israel in return for its recognition of the Palestine Liberation Organisation or another movement instead of recognising the Palestinian people or state or rights. This implies that you have swapped public interest for personal interests, and have swapped the grand national objective for a petty partisan one. As we say this, we emphasise our rejection of the issue of recognition, regardless of the price.

Therefore, in our conversations with those Western delegations [who ask us to recognise Israel], we tell them: “Although we are eager to communicate with you and open up to the world, we are not begging or looking for Western recognition of Hamas. This does not concern us. Our legitimacy stems from the Palestinian people; the ballot boxes; Palestinian democracy; the legitimacy of struggle, sacrifice and resistance; and our Arab and Islamic depth. We are not looking for legitimacy from abroad; what we are seeking to achieve and obtain is recognition of Palestinian rights and the right of our people to freedom, deliverance from the occupation, and the right to self-determination. This will not be in exchange for recognition, because recognition is ultimately an acknowledgement of the legitimacy of occupation, aggression and land theft.”

In your opinion, why do the international community and the Israelis reject the long-term truce proposed by Hamas?

This rejection by the Zionist entity, the US administration, and other international parties is due to several reasons.

The first reason: the logic of power, superiority and hegemony of these parties. They believe that their superior power allows them to impose what they want on us, and to consider us Arabs and Palestinians as the defeated party which has no choice but to sign the instrument of surrender in the same way as Germany and Japan did in the aftermath of World War II, and not to provide solutions and ideas such as the truce.

The second reason: they see Arab and Palestinian parties making more enticing offers. So how would they respond to a truce offer when others offer to recognise Israel in return for a solution based on the borders of 1967, with a willingness to negotiate on the details of that solution, namely: borders, Jerusalem and the right of return?

The third reason: the experience of the Americans, the Zionists and other parties in the region tempts them to conclude that further pressure will drive us into a state of desperation as happened previously; they tried the policy of pressure and extortion with others and it succeeded. This prompts them to say: “Let us try the same thing with Hamas, for it may submit like the others did.” Add to that the fact that some Arabs and Palestinians – regrettably – advise them: “Surround Hamas, financially and politically, and incite against them; do not open up to them directly, maintain your conditions, and do not hurry. Hamas will ultimately succumb!”

These reasons, and perhaps others, prompt them to reject the truce offer. In our conversations with Western delegations, we tell them: “Yes, the positions of others are easier, and ours is more difficult; yet our advantage is that, when we make an offer or take a position, we strive to ensure its applicability on the ground and its potential to win the confidence of the Palestinian people and the Arab and Islamic public, and it is so only when it does not run counter to the national constants, rights and interests of the people.” As to the positions of others in the Palestinian arena, they are easy but lack the approval of the majority of the Palestinian people, its national forces and intellectual elites. What is the practical value of these positions, and the value of reaching agreements and finding solutions with some leaderships that were rejected by the majority of the people? The Oslo Agreements were imposed in the past, and they failed because they were unfair and did not meet the aspirations of our people, and thus remained alien to the Palestinian and Arab reality.

So we are aware that they will be forced finally to deal with the vision of Hamas and the vision of forces and leaders committed to national constants. We tell them: “If you think that you are able to achieve success in the region through other schemes, try and you will reach a dead-end.”

It might be easy for the major powers to incline towards easy solutions with certain leaders and rulers, without considering the importance of these solutions being convincing and satisfactory to the people. These powers overlook the fact that reconciliation with the leaders and governments alone is temporary and short-lived, and does not create stability in the region – no matter the extent of pressure and oppression exercised against the people. However, the success of any enterprise is realised only when the people are convinced and believe it to be satisfactory and equitable, even if temporarily. Some in the West are beginning to realise the importance of this perspective and are, consequently, developing their positions – albeit slowly – in the direction of dealing with Hamas. There are still obstacles in the effort to translate this limited development into real and serious steps. We, in turn, are not in a hurry because what matters for us is not our role but our commitment to our people’s rights and interests.

Hamas’ Model of Resistance

What contribution did Hamas make vis-à-vis jihad and the struggle? What distinguishes its model of resistance?

It must first be emphasised that Hamas as a movement of resistance against the Zionist occupation is a natural and authentic part of the experience of the Palestinian struggle, an extension of it, and one of its circles that is continuing from a hundred years ago, starting with the first revolution and the first martyr and all its icons and leaderships and their great struggle – despite adverse circumstances in their time. These were people such as ‘Izzeddine al-Qassam, Haj Amin al-Husseini, Farhan al-Sa’adi, Abdul Qader al-Husseini, among others, up to the contemporary Palestinian revolution with all its factions, forces, leaderships and icons of struggle. The march of the Palestinian struggle continues today, thanks to God, and will continue until the goals of liberation, return and deliverance from Zionist occupation are realised.

This means that Hamas, as a resistance movement, is not separate from this struggle, nor does it exist without roots in a desert, but is rather a part of a whole. It is part of our people’s history of struggle and its jihadi march – full of sacrifices, challenges, creativity, patience, endurance, and determination to continue the march and overcome all obstacles, challenges and adverse and unfavourable circumstances until the ultimate goal is achieved, God willing.

This sense of belonging and extension has infused Hamas – as it has infused other forces of the Palestinian resistance – with the legacy of that history and its originality, spirit and distinctive identity, and made us grasp that long and rich experience and benefit from its various stages with all its successes and achievements, and some failure as well. For us and our people, these experiences are a rich and valuable reservoir. The choice of the name of Martyr ‘Izzeddine al-Qassam for our military wing and its brigades is but an expression of this affiliation and a manifestation of it.

Our asserting this fact here is necessary and very important in order for each of us to know our roots and factors of real power on the one hand, and also to know our real size and specific position in this long march. Just as belonging to such history and course gives people or movements the strength and self-confidence that are necessary, especially in difficult moments, it also gives them the necessary humility and respect for the roles of others. We and the others are part of this blessed course; we were not the first and will not necessarily be the last.

We and the others build on the experience of our forerunners and benefit from them, then we create our own experiences with their positives and negatives, and interact with our associates in the march. All this will be a legacy for future generations who will carry the flag and continue the struggle until victory and liberation are achieved, God willing. This is the goal which everyone will have contributed to – even if they do not witness the final outcome.

We have striven to form our model of resistance, which we established as a contribution to this great struggle, and we were keen to offer – through it – a notable addition to the march of the Palestinian struggle. We have ingrained in it a host of important and necessary concepts, policies and regulations, and given it much spirit, creativity, perseverance and determination.

Among the most prominent of these visions, concepts and policies are:

First: Resistance is our means to achieve the strategic objective, namely, the liberation and restoration of our rights and ending the Zionist occupation of our land and our holy sites. That is to say, resistance is a strategy of liberation, and is the main axis in our work as a resistance movement rather than being a mere choice we have made. It is the backbone of our project. Despite the importance of our programme and the other work that is done in the course of implementing the movement’s programme – such as the political, popular, social, charitable, and economic work, the true value and impact of these activities in serving the objectives rest on their position within the context of resistance as a key programme, and within a working system to which the resistance is the backbone. This is because we are a resistance movement facing a colonialist military occupation opposed to our existence, and so it is natural that armed and all-inclusive resistance be the basis and the decisive factor in this confrontation.

Second: For us, resistance is a means, and not an end, in the service of the aim and the objectives; it is not resistance for the sake of resistance. The elaboration of the resistance concept to make it an end in itself entails many errors in understanding, vision, and in the practical attitude and behaviour, as well as a flaw in decision-making and interest assessment. Yes, resistance is very important, and a primary axis to our project, but it is not the objective. It is the means and the way for achieving this goal, and a strategic tool for liberation.

Third: Hamas is not a military group, but an all-embracing national liberation movement, with resistance as its main axis, its strategic means to liberation and the realisation of the Palestinian national project. At the same time, the movement works in all fields and areas, and has its own aims and political vision. It is a grass-roots movement conscious of the concerns of its people at home and abroad, defending their interests, and seeking to serve them as much as possible in all aspects of daily life.

Fourth: We have limited our resistance to be in opposition to the Israeli occupation alone. Our resistance is against the enemy occupying our land and encroaching on our people and holy sites, and not against anyone else. We did not use resistance even against those who supported our enemies and provided them with all the means of force and the deadly weapons which kill our people. We also adopted the policy of confining the resistance to Palestine and not conducting it outside Palestine. This was done not out of powerlessness, but on account of an accurate estimation of interest, and a balancing of various considerations.

Fifth: We clearly adopt the policy of using weapons and force only in the face of the occupier and the external enemy attacking us; this is legitimate resistance. This means not using weapons and force either in domestic affairs, or in addressing political and intellectual disputes. Addressing disputes within national ranks must be through dialogue, consensus and arbitration by people, through democracy and the ballot box.

The tragic events in the Gaza Strip a few years ago are not a departure from this policy, as this is an entirely different case. There was a Palestinian party which rejected the election result and sought to overturn it, that is, to overturn Palestinian legitimacy, and, unfortunately, they collaborated with the Zionist enemy and the Americans and used weapons against us. It is our natural right to defend ourselves when forced to do so, particularly considering that we did this from the position of a legitimate government formed after fair democratic elections which were approved by the elected Legislative Council.

On the other hand, when we were out of power from 1994 until 2006, and although the Authority had arrested thousands of our members and severely tortured them, and pursued the resistance, its weapons and people, and coordinated (and continues to coordinate) security with the Zionist enemy, we did not respond at that time by using weapons or force against it, and we restricted our resistance to the Zionist enemy alone. We adopted a hands-off policy and restricted our opposition to the Authority, and the management of our dispute with it, to peaceful political and popular means.

Six: We have adopted a policy of not engaging in turf battles in the region, contrary to what others had done in the earlier stages. We never used force and weapons against any Arab state or party even if they harmed and besieged us, or arrested and tortured our brethren, or stabbed the resistance in the back, or incited against us. The Arabs are our brothers and family and they constitute our strategic depth; so we cannot wrong them even if they did so to us. We have committed ourselves to this policy over the past years, and will remain committed to it, God willing, because our battle is exclusively against the Zionist enemy.

Seven: In building the resistance, we took pains to focus on building the resistance activist religiously, educationally, psychologically, and intellectually, ensuring a high degree of organisational and behavioural discipline, commitment to religious and ethical rules of resistance, and developing the capacity for endurance and steadfastness in extreme circumstances, as well as building awareness and clarity of vision in the fighters, sincerity of purpose and intention, and the blending of the religious and national dimensions to develop a strong incentive in the course of jihad and the resistance. The fighter struggles against the occupying enemy in defence of his homeland and holy sites, his people and nation, and his family and honour.

As for the movement’s contribution to jihad and the struggle, it must be noted as a key and substantial point that Hamas succeeded, thanks to God, in building and strengthening its resistance even though it emerged at a difficult time, at a point when many factors and objective conditions for the success of revolutions and liberation movements were vanishing. The most notable of these is the end of the Cold War, the absence of an international ally, and the emergence of an international system based on the uni-polarity of the United States of America, the foremost ally of the Zionist entity, followed by the entry of the world into the “war on terror”, and the pinning of the charge on Islam and resistance movements.

Added to that, although this factor often has various outcomes and implications, is the fact that the resistance in Palestine has been undergoing a suffocating siege for some time, and is deprived of a friendly neighbourhood that can provide strategic and logistical depth, and of a secure rear base allowing for freedom of movement and manoeuvre. All this led to extreme difficulty in the continuance of the armed struggle as it was before, especially working from the outside [of Palestine] to the inside, and the difficulty of providing logistical support to the resistance at home and abroad.

In light of this great challenge, and in order to continue the project of resistance and to overcome obstacles and blockades, the movement focused on a strategy of broadening the participation of the Palestinian people at home, and broadening their involvement in the resistance and confrontation [with the enemy]: starting from stone-throwing, introducing creativity to the first and second intifada in which everyone took part (thus reflecting a new phase of the Palestinian struggle), and introducing new and innovative forms of resistance and open confrontation with the occupation.

Another strategy of movement-building at home was also adopted in terms of recruitment, training, arming and manoeuvre, while making every effort to collect financial and technical support and arms from abroad. When the blockade intensified further, the idea of manufacturing weapons inside, from available raw materials, emerged.

So we accepted the task with these enormous challenges, siege and persecution, and faced it bravely and resolutely through innovation, creativity, diversification, self-reliance, counting on God in all circumstances, and continuously seeking friends, allies and available support. We thought to ourselves that, even if we remained by ourselves in the field, and lost all support from others, we would persist in our resistance and we would not give it up or end it, and we will continue urging our nation to support us and take part in this honourable duty, quoting Allah Almighty’s statement to the Prophet (peace be upon him): “You shall fight in God’s cause; you are responsible only for your own self; and inspire the believers to do the same. It may be that God will neutralise the power of those who reject faith. God is much more powerful, and stronger in the ability to deter” (Surah 4, Verse 84). We used to quote this despite our conviction and confidence in our nation’s faithfulness and its commitment not to abandon its responsibilities towards the central issue of Palestine and of confronting the Zionist enterprise. Our nation clearly realises the essence of the Zionist enterprise and the danger it poses to the whole region and the world.

Another addition by Hamas, in terms of jihad and the struggle, is innovation in resistance and its methods, tactics and tools, such as expanding martyrdom operations and developing them to become a lethal weapon against the enemy, and striking deep at its security. An innovation was the manufacture of weapons locally and transforming this into an actual and real project that could be relied on, even if temporarily, given the difficulty of obtaining weapons from outside. The most prominent example in this regard is the manufacture of weapons which were initially dealt with lightly on account of their simplicity and their limited range and effectiveness, but which have evolved to advanced stages and have become a real nuisance to the enemy, with growing impact on its security.

Another important example is the development of the resistance’s capacities in the face of Israeli incursions, and the success in defending Palestinian areas and towns following the distinctive model of Gaza and the heroic attempt in the Jenin camp, where all conventional methods were used and were complemented by the use of tunnels on a large scale to defend and challenge. This went even so far as to withstand a real war wherein the enemy was routed and its objectives thwarted – like in the Zionist enemy’s war on the Gaza Strip in 2008-2009, which actually was the largest war waged by Israel on Palestinian land.

A further addition is the improvement of resistance to being able to achieve and liberate part of the land. The Palestinian resistance, with its military wings and qualitative martyrdom operations, and with the significant impact of our people’s second uprising, was able to force the Zionist enemy to leave the Gaza Strip and dismantle its settlements for the first time in the history of the Zionist entity.

This clearly means that the Palestinian revolution, through the development of capacity, momentum and tools, as well as innovation and diversification of methods and tactics, and through determination and patience, has become a real and reliable option whose ability to withstand, defend and achieve, even if step-by-step, can be trusted by the people despite the enormous difference in and the continuing imbalance of power compared to the enemy.

The resistance was also concerned with an important aspect in its experience as a resistance movement, namely, the alternation between escalation and abatement in line with the conditions and circumstances of our people, serving the public interest, and sound political judgement. The calm could be self-chosen or undeclared as was necessary, and as part of the resistance’s decision-making, or it could be announced publicly by agreement of the resistance forces, in return for specific demands such as discontinuation of Zionist aggression, lifting the siege, and so on.

We, along with other resistance factions, exercised this with all consciousness and courage and took responsibility for our people and their interests. But, in all cases, we exercised this on the basis of clinging to resistance and developing it further as our strategic option for liberation. In the battlefield and on the path of resistance and liberation, the movement offered – as did others from our people – a prominent galaxy of martyrs from its finest leaders, icons and cadres, led by Sheikh Ahmad Yassin, founder of the movement; Abdul Aziz al-Rantisi; Jamal Mansour; Jamal Salim; Ibrahim al-Makadmeh; Isma’il Abu Shanab; Salah Darwazeh; Yousef Sarakji; Saed Siam; Nizar Rayyan; and thousands of other noble martyrs.

The movement also offered illustrious figures in the history of Palestinian military activity, such as Imad Akel; Yahya Ayyash; Salah Shehadeh; Mahmoud Abu Hannoud; and dozens of other martyrs who cannot all be named here, though their names will remain in the Palestinian memory and history of struggle.

Another aspect, and a very important addition, is the introduction of the Islamic religious dimension to the battle alongside the national one, with all the significance of Islam in the life of the people and the nation, and the spirit, strength and vigour it endows the strugglers with, as well as enhancing motivation for resistance, the ability further to endure, persevere and withstand, and Islam’s ability to mobilise the masses and stir their feelings in the face of the occupiers.

Furthermore, this essential dimension has increased the rallying of the Arab and Islamic nation’s masses and their support for the Palestinian people and their resistance, especially during major events such as the war and blockade on Gaza, and all matters relating to Jerusalem and Al-Aqsa Mosque. Islamic sentiments are among the most important links between the masses of the nation and their elites and Palestine. Thus, the forceful entry of Hamas – with its clear Islamic identity – onto the battlefield was a decisive factor in raising the broad Arab and Islamic momentum, and invoking it for the cause and the Palestinian resistance.

How do you see the issue of laxity in shedding blood?

There are strict established conditions regarding blood and the lives of people, stressed by the Qur’an and the Sunnah [the Prophetic example]. The Prophet (peace be upon him) never stressed anything like he stressed this issue. He repeatedly emphasised it, particularly in his Farewell Sermon, and so it became central in the charter of the nation. There are also codes of ethics and national customs that people subscribe to so as to establish internal peace in their societies, and everyone should abide by these rules and not violate them.

We in the movement are keen to do this carefully, by instilling these constraints and legal, ethical and national rules, sensitising the members of the movement, educating them, compelling them to abide by these rules in their behaviour, and practising accountability for any infringements or violations.

Those who need emphasis on these issues are no doubt those in the military domain and the bearers of weapons, so that the weapons are used only in their natural domain against the occupying enemy. For those who carry weapons might be tempted by their feeling of self-power to use their weapons needlessly. The more intense the environment of domestic tension in a society becomes, the more likely will be indulgence and excess in the use of arms.

It should be noted here that the severity of the security experience with the Palestinian Authority in the 1990s, the poor performance of its security apparatus, corruption, harassment of people – especially the resistance movements, primarily Hamas, and the torture and insulting of its leaders, all created feelings of indignation and severe pain, and wounded souls that will never heal as a result of that harsh experience. This rendered the domestic environment in the Palestinian community unsound and unhealthy, tense and irascible, and increased narrow partisanship and partiality to the self and the faction at the expense of the overall national interest. These are defects we must all work to address; we must work together and take responsibility to get rid of them, because that would be in the interest of the country, the cause and all of us, and because the prolonging of such defects and phenomena is detrimental to all, and harmful to the cause and the national interest.

The possession of arms, the sense of power, and large forces often cast on their owners vanity and self-admiration, lure them into laxity in their use of weapons, and may cause them to make mistakes and abuse the rights of others. By nature, man exceeds proper bounds when he becomes rich or strong, as God Almighty says: “But man transgresses all bounds, in that he looks upon himself as self-sufficient” (Surah 96, Verses 6-7). Preventing such transgression requires discipline and control through religious, moral and patriotic commitment, and through the enactment of constraints, rules and penalties, and by being held answerable for abuses and irregularities.

We in the movement exercise this approach with its two parts: the religious, moral and patriotic deterrent; and checks, balances, accountability and penalty in the case of violation. These are issues related to religion, national interest and people’s rights. We are also keen on the integrity of intentions and purity of motives of the fighters, so that jihad, effort and behaviour are always purely for the sake of God, and for the homeland and its interest, away from the passion for revenge or personal motives. Despite all this, mistakes still occur; this is part of human nature.

Abuses and mistakes occur in the experiences of all nations and peoples, as with all armies of the world, and as in the case of the ugliness we see practised against the vulnerable and occupied peoples in Iraq and Afghanistan. However, as an Arab and Muslim nation, and by virtue of our religion’s principles, our morals and cultural heritage, we need always to commit to the highest standards of ethical and behavioural discipline, and firmness towards errors and abuses, for our morals are not to be practised only among ourselves but are, rather, universal and human and should be practised with everyone, regardless of their religion or race.

Even at the time of Prophet Muhammad (peace be upon him) there were excesses and errors, but dealing with them was firm and fast. The Holy Qur’an addressed one of these cases in the verse: “O you who believe! When you go abroad in the cause of God, investigate carefully, and say not to anyone who offers you a salutation: ‘You are not a believer!’ while you covet the perishable goods of this life. With Allah are profits and spoils abundant. You too were once in the same condition, till God conferred on you His favours. Therefore carefully investigate. For God is well aware of all that you do” (Surah 4, Verse 94).

The Prophet (peace be upon him) was firm in addressing these violations, few as they were, and the prophetic traditions in this regard are well-known, as partiality towards principles, values and morals is the basis of religion and the foundation of the nation.

From here, in compliance with Islamic rules and ethics, following the example of the Holy Qur’an and the Sunnah (because we consider commitment to them a religious obligation and a source of goodness and bliss) and in fulfilment of our people’s and nation’s national interest, our policy in the movement is based on the non-endorsement of errors and violations, and in not legitimising them no matter where they come from. We, rather, consider them to be at variance with the approach of the movement, its thinking and commitment, and we penalise the offenders and abusers firmly.

Hamas and International Relations

Are you satisfied with your achievements in international relations? What is the position of these relations in the thinking, programmes and priorities of Hamas?

International relations in the political thinking of Hamas has several dimensions.

The first dimension: conviction that the Palestine battle, in one of its aspects, is the battle of humanity against Israeli injustice and oppression, and against the racist Zionist scheme targeting the world and humanity as a whole and threatening the interests of peoples and nations, since its evil and dangers are not limited to Palestine and the Palestinians and the Arabs and Muslims.

The second dimension: the necessity of promoting our just cause and winning more friends who support our legitimate right to resist occupation and aggression. It has been shown that there is still good in the human conscience, and that it could be awakened and moved in our favour if we present our case well, and strive to reveal the truth of the Zionist entity. The case of breaking the Gaza blockade, and the success in winning a large number of sympathisers with this issue through the movement of ships to Gaza is an example of the importance of this dimension. We recall and emphasise that the confrontation with the Zionist entity – through the people and resistance, as was the case with the Gaza War, south Lebanon and the flotilla, is what exposes the ugly face of this entity, and not negotiations and meetings with it as these polish its image and cover up its reality and crimes.

The third dimension: just as Israel encircles and haunts us on the international stage, we too must follow it in all international forums, and not leave the stage to it. Unfortunately, the official Arab and Islamic side has fallen far short of this objective, and its true role has been absent. However, what mitigated this deficiency are the efforts of the Palestinian, Arab and Islamic communities who recently moved more effectively on the international arena and scored significant results and important breakthroughs. They helped win friends and supporters for the Palestinian cause and Arab and Islamic issues, and worked so as to expose the ugly and ruthless face of Israel, whose aggressive and brutal behaviour has shocked human conscience and sentiments because it runs counter to the ethical values of Western peoples and the peoples of the world. These communities have also contributed, through their activities, to the pursuit of Israel legally and judicially.

The fourth dimension: we are interested in forging a network of relations, strong and effective at all levels, international as well as Arab and Islamic. We have created in our group a special section for international relations because we consider it a factor of strength, opening up and winning international support for the cause and the movement.

The fifth dimension: the forging of international relations starts here, from within the region, for here is the plant, and the harvest is there in the West, while hard work is required in both. This means that the primary basis for achieving a breakthrough and success in international relations is strength on the ground, and being ingrained in it, united around our people and our nation, practising resistance and resoluteness. [With such a foundation], the world will respect us and realise that there will be no peace or stability in the region unless they deal with us and accord us the consideration we deserve, respect our interests, rights and legitimate demands, and retreat from their current policies of bias towards Israel and disregard for the Palestinians, Arabs and Muslims.

We have scored successes in this field, thanks to God. Yet the road is long and we have a long way ahead of us. We are relatively satisfied with the achievements, considering the scale of obstacles facing us and being thrown in our path. It should not be forgotten that the level of the relations and the yield achieved does not depend on us alone, but also on the other side. This is how political and human relations take place.

If we are to measure the yield from the efforts we exerted, compared to the degree of Zionist penetration and influence in the world, the gap will seem wide. Western policy – which views Israel as its natural extension and chooses to support it without limit, the weakness of Arab performance and diplomacy, and the incitement by certain Palestinian and Arab parties against the movement have, no doubt, impacted on the extent of success and achievement.

We currently have a host of official relations on the international level, such as the relations with Russia, some Latin American countries and Asian and African nations. We also have other official international relations (some are covert in view of the conditions of the other party) and indirect relations through former officials who communicate with us with the knowledge of the officials in their countries; this is the case with the United States of America and others. All of this is an important development, and it will not be long, God willing, until this develops into open and consistent official relations with the movement.

We are not talking here about international relations from the viewpoint of eagerness, desperation, urgency and a search for partisan glory. Rather, we are forging these relations and following up on them with poise and self-respect, with the purpose of reaping gains for the Palestinian cause rather than for narrow partisan ones.

Alignments and axes

In recent years, the Arab arena has witnessed a number of different axes and alignments. Hamas has been classified by some as being within the axis of rejection. How do you view this situation dominating the Arab political scene, where do you see yourself with regard to it, and do you believe it to be in the interests of the nation?

I will answer this from three angles.

First angle: There is a reprehensible gathering, and another gathering which is praiseworthy. The reprehensible gathering is an assembly, for example, on the basis of race or narrow national ideas in opposition to other people; it invokes categorisation and internal alignment on the basis of the country or the nation. But if people rally to do good, to support the Palestinian people, resist the Zionist enemy, challenge normalisation, resist the efforts of enemies to infiltrate the nation, confront American hegemony and the occupation of Iraq and Afghanistan, and stand in the way of attempts to rob the nation’s wealth, all this constitutes a praiseworthy gathering, and cannot be equated with the other one.

Therefore, when we say that we are for resistance, adherence to Palestinian rights, the right of return, have a bias for Palestine, Jerusalem and the nation’s sacred places, and that we reject the Zionist occupation and refuse to succumb to the dictates of the enemy, then this is something we are proud of and do not hide. This is the duty of the nation. God Almighty says: “Help one another in righteousness and piety and do not cooperate in sin and aggression.” Hence, coming together for such cooperation is desired, and we should not be afraid of being accused of bias towards one of the axes in such a case.

Second angle: we do not consider our commitment to resistance and refusal to submit to the Quartet’s and the enemy’s conditions and the American-Israeli vision of the settlement and relinquishment of Palestinian rights to be undermining of Palestinian or Arab parties. Rather, [we consider it to be an undermining] of the Zionist enemy. As for those whose agenda intersects with the enemy’s, or who succumb to them and go along with them under pressure, and participate in besieging us or inciting against us, those are the ones who are placing themselves against the mission of the resistance.

However, we do not antagonise anyone from our people and our nation, and we have not formed a Palestinian, Arab or Muslim axis against another Palestinian Arab one. We continue to reach out to all, and are keen to communicate with everyone and establish relationships with everyone. If there is a break or chill in relationships with someone, it is this person or group who chooses this break or chill and not us. Everyone is aware of this fact, because we reach out to all Arabs – some of them respond positively, and others do not.

Third angle: if it was acceptable to disagree in our politics and analysis of the political situation when the accord was being put to the test and when people were paying heavily for the resistance, is it acceptable to disagree today after the accord has been proven a failure with an obstructive political horizon and very heavy costs and consequences, much heavier than the costs of the resistance?

We call on all the nation’s states and forces to rally together with us in our natural environment as a nation. When the nation undergoes occupation, our natural environment and our priority should be the resistance. When we undergo aggression it is natural to unite in the face of aggression; and when the nation enters a stage of independence, then our natural environment and priority would be reconstruction, economic advancement and cultural renaissance in all its dimensions.

Today, the nation should respond to the current challenges and place itself in its natural environment. We hope that everyone would be in this environment, particularly considering that they have tried and failed and found out that betting on the Americans and others is futile. The Americans have been tried in Palestine, Iraq and Afghanistan, and were tried before that by the Shah of Iran, and the results were dismal. We say to the Arab and Islamic regimes: “The shortest way to maintain your regimes and even your stay in power is by siding with your nation and the people’s choices.”

The official Arab leaderships allowed themselves the opportunity to be engaged in many experiments and attempts on the path of compromise and negotiations. The most recent of these was the Arab Peace Initiative, through which they sent a clear and generous message that the Arab states were willing to provide benefits in return for steps taken by the other party. Eight years have elapsed since this proposal was mooted, without any respect being given either by the Zionist enemy, the US administration, or the international community – except for a few complimentary phrases.

During our meetings with many Arab officials and leaders, we continue to tell them: “After this experience, and after reaching a dead-end, is it not worthwhile to stop and look for alternative options?” We used also to say to them that withdrawing from the settlement plan and the Arab Initiative did not mean entering into official wars – which are not possible today – with Israel. Another option is to support the resistance, and thus the nation can rally behind a realistic and pragmatic option which has proven able to withstand and able to score some achievements, an option that is bound significantly to develop in terms of its weight and influence in the Arab-Israeli conflict, especially if it finds support.

If official wars with the enemy are impossible today because of the imbalance of power, it is difficult for the nation – as things currently stand – to engage on a programme of a regular Arab war against Israel. So let the realistic and practical option be resistance, which we have tried and which has succeeded in driving the occupiers out of southern Lebanon and Gaza, and whose effects are being seen clearly in Iraq and Afghanistan.

Hence, we believe that calling on the nation and its forces to line up in their natural environment is not an abstract or emotional theory but is, rather, based on a practical option that has been successfully tried. The nation is capable of using this option on the official and popular levels, particularly since the negotiation option has failed and in light of the contempt displayed by the enemy leaders towards us, as well as successive US administrations’ betrayal of the Arabs and the Muslims – even of their friends and associates.

Hamas and Jews

Is the resistance of Hamas directed against the Zionists as Jews or as occupiers?

We do not fight the Zionists because they are Jews; we fight them because they are occupiers. The reason behind our war with the Zionist entity and our resistance to it is the occupation, rather than differences in religion. Resistance and military confrontation with the Israelis was caused by occupation, aggression and crimes committed against the Palestinian people, and not because of the differences in religion and belief.

We are well aware that Israel invokes religion to advance on the battlefield. They also employ historical grudges, distorted texts, legends and myths, and religious sentiments in the battle against the Palestinians, Arabs and Muslims. Even the leaders of secular Zionism had used religion since the beginning of the Zionist movement and exploited it politically; and the Zionist entity was originally based on religion and racism. Despite all this, our religious differences with them is not what created a situation of war and resistance against them; we fight them because they are occupiers.

For us, religion is a cornerstone to our lives, belonging and identity, our culture and our daily actions; it is the energy that promotes patience and steadfastness, and gives rise to more sacrifice and generosity. This is a tremendous energy in the face of injustice, aggression and the powers seeking to harm our people and our nation. But we do not make of religion a force for engendering hatred, nor a cause or a pretext for harming and assaulting others, or grabbing what is not ours, or encroaching on the rights of others.

Hamas and Christians

What is the Hamas view of Christians and their role in the Palestinian cause?

Islam dealt with the Christians in a special manner compared to other religions, as in the [Qur’anic] verse: “You will surely find that, of all people, the most hostile to those who believe are the Jews and those who are polytheists; and you will certainly find that, of all people, the nearest in friendship to those who believe are those who say: ‘We are Christians’.” The historical relations between Christians and Muslims have had a special status since the conquest of Palestine, when the second caliph, Umar ibn al-Khattab, received the keys to the city of Jerusalem. A special relationship between Muslims and Christians was formed thereafter.

What is more, Palestine enjoys an exceptional status, being the land of prophets and messengers, the birthplace of Jesus (peace be upon him), and the place of Muhammad’s (peace be upon him) night journey. Palestine is one of the foremost examples of coexistence and tolerance among all faiths. This is a legacy carried by the Palestinians – whether Muslims or Christians – and has resulted in the evolution of the historical relations we see.

In the past decades, since the 1930s when the late Haj Amin al-Husseini sponsored Christian and Muslim conferences, Muslims and Christians have had mutual concerns, and have cooperated to face mutual challenges. Palestinian Muslims and Christians were in the same boat against the Zionist occupation. This was reflected in the role of our Christian brothers in the contemporary Palestinian Revolution when all factions united as one people.

Since the formation of Hamas, the relationship with the Christian brothers has been normal and good, and there were no problems between us and them. This despite the fact that some Palestinian forces tried, unfortunately, to scare Christians with the idea of the new movement, reminding them that it is an Islamic movement in order that they might promote the notion of an allegedly inevitable contradiction between Hamas and Christians. However, these attempts at intimidation failed, and Christians found the movement to be close to them, dealing with everyone with tolerance, openness and respect. During the second Palestinian intifada, the movement took into consideration the specificities of Christian festivals, and was careful that strike days did not coincide with Christian festivals and events, just as it was also keen to protect Christian property. Not only this, but Hamas was also keen on an active Christian role in Palestinian political life. The movement’s leaders, at home and abroad, held several meetings with Christian national religious figures.

For these reasons, Hamas won broad support among Christians before and after the 2006 legislative elections. There were many Christians who voted for Hamas, and we supported them in the West Bank and Gaza, too. For example, Dr Husam al-Tawil – a Christian – won [a seat] in Gaza owing to votes from Hamas and its supporters. The number of Muslims who voted for him was several times the number of Christian votes – given that the number of Christians in the Gaza Strip is small.

I recall here, because of its symbolic significance, an incident that happened in an Arab airport. A certain person approached me, introduced himself as a Palestinian, said that he was a Christian from Beit Jala, and that he had voted for Hamas and still supported it. He was not obliged to say this, and nobody pushed him to say it; he did it on his own, and expressed his feelings. This is a model of the good relationship between the movement and the Christian brothers from among our people.

We are dealing with the Christians as a fundamental component of the people and homeland, and an active part in the struggle against the occupation, without the consideration that this is a Muslim and that a Christian. We are partners in the country, and everyone has rights and duties. When we recall religious figures prominent in the struggle of the people of Palestine, we recall, among Muslims, Sheikh Raed Salah, Sheikh Ikrima Sabri, and [among Christians] Bishop Atallah Hanna, Bishop Capucci, and so on. We all share in defending Jerusalem and the cause.

Hamas may have surprised some liberals and secularists in the Palestinian arena who thought, or even promoted the idea, that, by virtue of its Islamic identity, it will isolate itself and that a tenuous relationship may develop between us and Christian Palestinians. They were surprised when their expectations did not materialise. This is because religion is not about isolation and detachment; on the contrary, faith motivates a person to be tolerant, to be respectful of others, and to recognise their rights.

Hamas and women

Islamic movements are commonly accused of contempt towards women and marginalisation of their role in political and social life. How do you view these charges in light of your experience in Hamas?

Unfortunately, there is a gap between the true concepts of Islam regarding woman, and their more recent practical application. There is an erroneous application and behaviour that results from backwardness and does not come from the texts and spirit of the Shari’ah.

Even at the present time, however, and despite the good level of progress in the Arab and Islamic countries, there are still errors in the application [of the Shari’ah] arising from many customs, traditions and concepts which emanate from certain situations and specific environments, and do not arise from the provisions of Islam itself.

Women in the texts of the Qur’an and hadith (prophetic traditions) are charged with duties just as men are, and when the Qur’an speaks about Shari’ah and its provisions, it mentions men and women together because everyone is charged with and has individual responsibilities. This is evident in God Almighty’s saying: “The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil,” and “Never will I suffer to be lost the work of any of you, be you male or female. You are members, one of another.” And, in the Prophet’s words: “Women are the twin halves of men.” There are also other such Qur’anic verses and hadith in this vein.

Women in the Islamic concept of thought, jurisprudence, mandate and role are – indeed – one half of society, and woman has been given her prestige and respect. However, there is a huge difference between respect and appreciation for woman and her rightful role [on the one hand], and abusing her and presenting her as a cheap commodity as is done in the Western civilisation [on the other]. There is a difference between preserving woman’s chastity and modesty and safeguarding her rights while according her a suitable role, and dealing with her as a commodity of lust and pleasure. These ethical regulations are not just Islamic; they are innate and human.

We in Hamas are keen, as regards women, to invoke Islamic concepts and their unadulterated application which are not marred by the ages of backwardness or the weight of social norms and traditions that stem from the environment rather than the religious text, especially since the environment of Palestine is not a closed one but a historically civilised one enjoying plurality and openness to all religions, civilisations and cultures.

With this pure and original conception, and as a part and an extension of the Palestinian experience and its legacy, Hamas assigned a distinctive role for women in its operations. The role of women was highlighted during the intifada, in the resistance and all forms of struggle efforts, not only as mother, wife and sister to the strugglers, but also as one herself, carrying out commando and martyrdom operations, supporting her brothers and martyrs, and providing logistical assistance. There are also sisters who drove fighters to the operation site, as happened in the Sbarro operation and others. In the Zionist jails, there are tens of captive sisters enduring the suffering in prison and paying the toll of jihad side-by-side with their brothers.

The role of women is significant in the Palestinian arena and in the movement, whether at work, jihad and struggle, in the field of social charity and educational work, or political and syndicalist work. The Palestinian woman is educated and cultured, and her activity in schools and universities is no less than that of a man.

Proceeding from our Islamic terms of reference, Arab cultural identity and the distinctive Palestinian environment, women in Hamas occupy an advanced position. In political action, and before the Legislative Council was created, women had significant activities in the Palestinian student movement and in various unions; and when Hamas took part in the legislative elections, women enjoyed a strong presence and a large share on our lists, as well as in the government formed by Hamas.

It is true that some Islamic movements and groups are criticised for neglecting the role of women, but we find, on the other hand, cases of depravity and misdemeanour – impinging on ethical concerns – with some secular parties and forces. Hamas was keen to develop a moderate vision which would grant woman her authentic role, without breaking from Islamic principles, values and ethics, and at the same time being free from isolation, seclusion and marginalisation. I believe we have succeeded in that, thanks to God. Women also have an important role on the organisational level in Hamas, which seeks better to develop their role and participation within the organisational structure of the movement.

Future of the Zionist project

Through your reading of the course of the Zionist project and its current reality, how do you see the future of this project? Is it moving towards realising “Greater Israel”, or is it in decline and regression?

Factual data reinforce the conviction that the Zionist project has no future in the region. There is a real decline in this enterprise, for which expansion was an important characteristic, and it is no longer able to continue in this way. The construction of the wall (while recognising its negative repercussions on the Palestinian people), and the withdrawal from southern Lebanon and the Gaza Strip are but practical examples of this decline and regression.

Israel – which used to wage war on its neighbours and win easily – was able to take the fight to its enemy, and used to strike everywhere. Now, its heartland is a field of battle for the Palestinian resistance. This is a repetitive phenomenon. The so-called “Israeli home front” is now threatened in every war or confrontation and is paying the price for its leaders’ adventures. Moreover, the ruling class in Israel today – and on the level of many military, political and security leaders – no longer has the capacity of the first generation who built this entity, nor the will to fight that they had had, not to mention rampant corruption in the ruling class, a growing number of suicides, the evasion of military service, and the declining performance of its security institutions.

Israel has not won a real war since 1967, except for the invasion of Beirut in 1982. This is an important indicator of the decline of the Zionist project’s ability, and the fact that it has no future. In my estimation, the “Greater Israel” project has come to an end, simply because the Zionist enemy is no longer able to accomplish it, and because Israel continues on the same path as did apartheid South Africa. This is a growing conviction for many neutral politicians and observers.

After more than 60 years since the establishment of this entity, and when the question in the Israeli street is not only about the security of Israel, but also about its future and destiny, this is an important and serious development. When the Israeli community questions the basis of its existence and future, and the feasibility of its enterprise, then the countdown must have begun, God willing.

Saying this is not enough, however; what is required is building on it. We are not calling for an underestimation of the Zionist entity’s strength and capabilities. It is the sensible who do not underestimate their enemy, and the Zionist entity still has many elements of power. Nevertheless, this realistic reading and vision, based on many facts and indicators, should prompt us not to succumb to Israeli threats or conditions for political settlement, and not to deal with the Zionist project as an inevitable destiny. The real option and alternative to the policy of submission and the state of helplessness, waiting and getting bogged down in negotiations, is resistance. The Palestinian people are able, God willing, to continue the resistance, but they need the backing and participation of the nation.

There is debate among many international groups as to whether Israel still constitutes a strategic asset for Western interests in the region. Do you think there is a chance that some international parties might reconsider the usefulness of continued unlimited support to the Zionist entity?

One of Israel’s strong points was its ability to promote itself in the West as part of Western civilisation and as an extension of it, carrying its values, way of life and political system of democratic governance. It also used to present itself as a victim of Nazism in order to draw Western sympathy. Today, Israel is no longer so – especially after the “Goldstone Report”, its crimes in the war on Gaza and in Lebanon before that, and its crime against the Freedom Flotilla, as its aggressions have affected hundreds of nationals from dozens of countries, including Western ones. Today, Israel is living in a state of exposure, and a situation where the moral rationale it earlier used to claim and promote is being shaken. Israel is falling morally, and its true ugly face is being exposed. This is a very important development.

The Western embrace of Israel has suffered a big shock, especially among the peoples of the West and the elites, due to its heinous crimes and due to the Palestinian steadfastness which exposed it for what it is, and highlighted the just Palestinian cause and its human face. Negotiations will result in Israel polishing its image for public relations purposes. When Israel loses its international incubator, it inflicts upon itself a heavy loss, because it is not an authentic part of the region, but rather survives on the support of the international community, especially the West. The Western mind, on the other hand, glorifies force, adores it and bases its policies upon it. Today, the Zionist entity no longer appears to the West as being capable of imposing what it wants in the region, and this means that Western confidence in the ability of this entity forcibly to impose its desires in the region is eroding. This has undoubtedly changed the image of Israel and its functional role in the West from being a profitable investment to becoming an onerous burden; this will gradually impact on Western interaction with the Zionist project in the future.

All these factors demonstrate the premature ageing of this enterprise. Usually, when senescence appears early in any physical structure, it indicates a flaw in formation or immunity, as well as a surrounding rejecting environment which brought about this ageing. Without the slightest doubt, Palestinian steadfastness and resistance, and the steadfastness and support of the nation, as well as the continuing confrontations with the [Zionist] project and nonconformity with its will, is what exposed this enterprise and its flaws. Hence, the project aged early and is no longer able to carry out the same adventures and score the same successes as in the past. In short, the Zionist project, like all other enterprises of occupation, settler-colonialism and aggression throughout history, has no legitimacy because it is alien to our region and lacks the elements of survival. It will, thus, end up like all other similar projects.

Future of the Region

What is your vision of the region’s future in the next five years?

The region today is in the throes of labour, and the next five years are likely to witness a continuation and expansion of this labour. We hope it will ultimately result in positive changes and a promising fruit, God willing, even if difficult. We have confidence and hope that the future will be to the benefit of the nation and the Palestinian resistance and cause. No doubt the nation is today going through a stage of advancement, but it is – unavoidably – a difficult one that might be accompanied by a lot of pain, and so it requires more patience and determination, and the doubling of efforts on the one hand, and the escalation of resistance and confrontation with the occupying enemy on the other.

Some people believe that this reading of yours is optimistic and unfounded. On what basis do you construct your expectations?

Our reading is not fanciful, and is certainly not defeatist. Our reading is realistic and based on numerous facts, proofs and indicators. One of these is that the resistance endeavour in the region has evolved significantly, and has proven its presence and effectiveness. Not only this, but the resistance endeavour has endured and scored important successes, even though it is working under unfavourable conditions and is facing major challenges, the most important of which is the regional and international imbalance of power, and the state of weakness and division in the Arab and Islamic countries.

Those who view the reality of the resistance in Palestine, Lebanon, Iraq and Afghanistan will realise that resistance has become the only real option on which the peoples of the region can depend to confront the forces of hegemony and for resisting occupation, defending the land and interests and safeguarding their independence, and to repel aggression from any nation in the world, even if it is as powerful and mighty as the United States of America.

Resistance in the region has not only held out and succeeded in accomplishing strides in liberation – as in Gaza and south Lebanon – and held out in the face of large wars, but it also entangled the invading forces – who seek directly to control the region – in such huge trouble and dilemmas that they are now forced to reconsider their calculations. The people and the resistance of the region have – thank God – forced these major powers and nations to accord some consideration to this nation, after being tempted by the Arab governments’ weak policies into more greed and underestimation and disregard for us when formulating their foreign policy and important decisions for the region.

The Zionist war on Gaza and the Freedom Flotilla incident have exposed something important in the course of the conflict, which is that the nation still sees Palestine as its first cause, and that the nation’s people, however frustrated, are still able to recover and mobilise significantly in record time, facing real issues and serious confrontations with the enemy. This inherent vitality in the nation, reflected in some of the junctures and hot spots, was one of the factors and causes – according to our information – which prompted Western countries to put pressure on Israel to accelerate the cessation of the recent war in Gaza, fearing the repercussions of sweeping Arab and Islamic anger and its effects vis-à-vis the current political reality in the region and Western interests therein.

There have also been important positive transformations in recent years in the positions of a number of Arab and Islamic countries which, together with the resistance forces, created a situation of increasing power and independence, bias for the resistance endeavour and the interests of the nation, and rejection of external conditions and pressures. There are also rejectionist countries allied to the resistance, and they have made remarkable progress in terms of their role in the region, along with other Arab states which developed their position and honestly and courageously expressed their support for the Palestinian resistance, the choice of the Palestinian people and the democratic choice demonstrated by the 2006 elections.

We recently saw the emergence of the Turkish regional role, on a positive course towards the independence of political decision-making and economic advancement, promotion of the democratic experience, openness to the Arab and Islamic nation, remarkable and effective engagement on the question of Palestine and other regional issues, and the adoption of strong and courageous positions, all of which indicate a transformation in the region and across the nation, strengthening the trend towards advancement and change for the better.

There is no doubt that there is a clear recognition by all, even those who stubbornly deny it, that the strategy of settlement and negotiations has failed miserably and has reached an impasse, after nearly 20 years of its adoption as the sole option for the overall Arab official policy based on so-called “moderation”. [There is also a recognition] that all successive US administrations, on which the Arab states counted for help in making this strategy successful, did nothing for them but embarrassed and let them down, giving them mere talk and promises, and changing time-lines, while still giving the Zionist entity political and practical support.

Although the advocates of this strategy are unwilling formally to admit failure, lest a vacuum should form resulting in the call for an alternative, the work in this region must definitely drive everyone to seek an alternate more serious and self-respecting strategy which will better be able to face the reality posed by Israel everyday on the ground in defiance of everyone – moderates and non-moderates. The policy of waiting, marking time, sticking to the current policy, testing failed options and reproducing them repeatedly is no longer feasible or possible.

In addition, the general Arab official policy seems, unfortunately, unable to keep pace with the changes in the region, the rise of new players and the growing roles of other players, and the resulting challenges facing the Arabs and their security, interests and regional roles – especially those of the major countries.

Although America continues to weigh influentially on several countries in the region, there is hidden resentment starting to grow towards it in these countries. This includes even those who are friends with the United States, simply because it lets them down and does not help with issues concerning the Arab nation – particularly with respect to the Arab-Israeli conflict – and indulges the Zionist entity and other regional countries at their expense, something which increases their embarrassment in front of their people, and weakens their ability to continue marketing and defending the political moderation strategy based on settlement and negotiations.

One of the proofs that strengthen our confidence that the future of the region is in our favour is the weakening position of the Zionist entity. It is true that it is still ahead militarily, and that the balance of power still works for it, but it is currently encountering many failures. Yes, it is capable of waging war, but it has long been unable to achieve victory.

All the facts mentioned above, and what they sometimes reflect of bitterness and sometimes of promising signs, with a growing awareness among the peoples of the region – especially the Arab people, with the open media space and the inability to hide the facts, with a growing return of the nation’s peoples to their authentic Arab-Islamic identity and cultural roots, and their increasing concern about the current situation of the Arab nation and its destiny and future, national security and regional and international roles and its major issues, at the forefront of which is the Arab-Zionist conflict… All this, in my opinion, stimulates the nation into real and significant change that has become inevitable. It is this which makes me (and those who think similarly to me) confident that the coming years will be, God willing, for the benefit of our nation, notwithstanding the current bitterness, pain and concerns. This view is reinforced by the fact that this region, as evidenced by the facts of history, had always eventually succeeded in regaining the initiative and defeating the forces of aggression.

We are a great nation, proud of ourselves, our religion, our land, our history, our culture and identity, with Palestine and Jerusalem as our beating heart and an indicator of our life and survival. Therefore, we will not tolerate the Zionist entity for long and we will defeat it just as we defeated the Crusades and the Mongol advance in the past. “For it is by turns that We apportion unto people such days (of fortune and misfortune)” (Surah 3, Verse 140). original source. THANK YOU SHADI!

Palestine Think Tank » Analysis Israel Newswire Palestine Religion Somoud: Arab Voices of Resistance Zionism » Meshaal interview on Hamas Policy – A MUST READ!!.

Gazan youth issue manifesto to vent their anger with all sides in the conflict

An anonymous group of students has created a document to express their frustration born of Hamas’s violent crackdowns on ‘western decadence’, the destruction wreaked by Israel’s attacks and the political games played by Fatah and the UN

Ana Carbajosa
The Observer, Sunday 2 January 2011

    Hamas security forces ride a vehicle in Gaza A Gazan group of young people have issued a manifesto to vent their anger about the situation in Palestine. Photograph: Mohammed Salem/ReutersThe meeting takes place in a bare room in a block of flats in the centre of Gaza City. No photographs, no real names – those are the conditions. 

    This is the first time that a group of young Palestinian cyber-activists has agreed to meet a journalist since launching what it calls Gaza Youth’s Manifesto for Change. It is an incendiary document – written with courage and furious energy – that has captivated thousands of people who have come across it online, and the young university students are visibly excited, but also scared. “Not only are our lives in danger; we are also putting our families at risk,” says one of them, who calls himself Abu George.

    Gaza Youth’s Manifesto for Change is an extraordinary, impassioned cyber-scream in which young men and women from Gaza – where more than half the 1.5 million population is under 18 – make it clear that they’ve had enough. “Fuck Hamas…” begins the text. “Fuck Israel. Fuck Fatah. Fuck UN. Fuck UNWRA. Fuck USA! We, the youth in Gaza, are so fed up with Israel, Hamas, the occupation, the violations of human rights and the indifference of the international community!”

    It goes on to detail the daily humiliations and frustrations that constitute everyday life in the Gaza Strip, the Palestinian slice of land that Israel and Egypt have virtually sealed off from the world since Hamas was elected to power in 2006.

    “Here in Gaza we are scared of being incarcerated, interrogated, hit, tortured, bombed, killed,” reads the extraordinary document. “We are afraid of living, because every single step we take has to be considered and well-thought, there are limitations everywhere, we cannot move as we want, say what we want, do what we want, sometimes we even can’t think what we want because the occupation has occupied our brains and hearts so terrible that it hurts and it makes us want to shed endless tears of frustration and rage!”

    The text ends with a triple demand: “We want three things. We want to be free. We want to be able to live a normal life. We want peace. Is that too much to ask?”

    On Facebook, the group calls itself Gaza Youth Breaks Out. When the cyber-activists wrote the manifesto three weeks ago, they gave themselves a year to gather enough support before thinking about further steps. But their text has travelled around the world at an unexpected speed and has harvested thousands of supporters, many of them human rights activists, who say they are ready to help.

    Now, the authors are dealing with the impact of a document that could be a turning point in the life of the Strip. “We did not expect this to be so big,” one of them admits. Eight people – three women and five men – wrote the text. They are normal students, from the more secular elements of Gazan society. All declare themselves to be non-political and disgusted with the tensions and rivalries that divide Palestinians between Hamas, the rulers of Gaza, and Fatah, the more secular party which governs the Palestinian Authority, based in the West Bank. “Politics is bollocks, it is screwing our lives up,” said one member of the group. “Politicians only care about money and about their supporters. The Israelis are the only ones benefiting from the division.”

    Two of the group have been detained by the Gazan authorities several times, accused among other crimes of “immoral” behaviour. They say that they have been abused in jail and claim that physical and psychological punishment is commonplace in Gaza’s detention centres.

    Another one obtained a scholarship to attend a workshop at an American university, but he says Israel did not issue a permit that would allow him to leave the Strip.

    “We are supposed to be the engine of change in this society, but our voices are muted. In the press, at university, there is no room in our society to talk freely, out of the frame, without putting yourself and your family at risk,” says one, who wants to be called Abu Yazan. He adds: “In Gaza, you feel watched at school, in the streets, everywhere. You can be thrown into jail at any time. [Hamas] will threaten you with ruining your family reputation and that would be it.”

    These youngsters do not represent anybody except themselves, but their call for change has resonated strongly, not only abroad but also inside Gaza. Their Facebook page already has thousands of friends – including, they say, many from the Strip.

    The causes of frustration are legion. The Israeli blockade forbids Gazans to travel in and out of the Strip without a permit, which is difficult to obtain. For Gazan students who wish to study abroad, the most difficult part is not being accepted at a foreign university or getting a scholarship, but simply being able to travel.

    Inside the Strip, things do not get much better. Israeli shelling which follows the launching of rockets into Israel by Palestinian militants is part of their everyday life. Power cuts and ruinous sanitary conditions are among the side-effects of the embargo suffered by Gaza’s inhabitants.

    With high unemployment in the Strip and little access to other job markets after graduation, many feel that they have reached a dead end. Some keep studying and accumulating degrees and foreign languages, which they learn via the internet, hoping for better days to come. Others kill their time smoking hookahs with their friends day after day. There is an increasing number who rely on drugs to cope with their conflict traumas and frustrations.

    Going out, meeting friends in cafés – let alone clubs or discotheques – or attending cultural events has become an increasingly complicated task as Hamas cracks down on western “decadence”.

    In Gaza there are no theatres and few concerts aside from the Islamic musical performances organised by the Hamas authorities. In the places where young men and women are allowed to meet, considered an “oasis” by the less conservative youth, the police are quick to interrogate mixed couples suspected of not being married or engaged.

    The “last straw” for the writers of the Gaza manifesto came a month ago, when Hamas closed Sharek, an internationally financed organisation offering training and summer activities for thousands of adolescents and young people. Sharek had also became a hang-out place for the more liberal-minded in Gaza. Human Rights Watch recently issued a statement condemning its closure. “Hamas authorities in Gaza should allow an organisation that helps children and youth to reopen, and penalise officials who have harassed its workers,” it said.

    According to Ihab Al Ghusain, a spokesman for the Hamas Ministry of the Interior, the problems highlighted by Gaza’s disaffected youth are sometimes the result of over-zealous officials. “There are no laws prohibiting men and women sitting together in public places in Gaza,” he said. “But some policemen at their own initiative interrogate the couples. Those policemen should be punished.”

    He says that proof of the government’s commitment to Gaza’s young generation is that it has declared 2011 the Year for the Youth. But the authors of the youth manifesto are unlikely to be persuaded by such symbolic initiatives. The group is currently investing most of its time and energy in debating new strategies to pursue a web-based platform for change. The new year may yet become one for the youth of the Strip, but perhaps not in the way Hamas intended.

    The Manifesto

    “Fuck Hamas. Fuck Israel. Fuck Fatah. Fuck UN. Fuck UNWRA. Fuck USA! We, the youth in Gaza, are so fed up with Israel, Hamas, the occupation, the violations of human rights and the indifference of the international community!

    “We want to scream and break this wall of silence, injustice and indifference like the Israeli F16s breaking the wall of sound; scream with all the power in our souls in order to release this immense frustration that consumes us because of this fucking situation we live in…

    “We are sick of being caught in this political struggle; sick of coal-dark nights with airplanes circling above our homes; sick of innocent farmers getting shot in the buffer zone because they are taking care of their lands; sick of bearded guys walking around with their guns abusing their power, beating up or incarcerating young people demonstrating for what they believe in; sick of the wall of shame that separates us from the rest of our country and keeps us imprisoned in a stamp-sized piece of land; sick of being portrayed as terrorists, home-made fanatics with explosives in our pockets and evil in our eyes; sick of the indifference we meet from the international community, the so-called experts in expressing concerns and drafting resolutions but cowards in enforcing anything they agree on; we are sick and tired of living a shitty life, being kept in jail by Israel, beaten up by Hamas and completely ignored by the rest of the world.

    “There is a revolution growing inside of us, an immense dissatisfaction and frustration that will destroy us unless we find a way of canalising this energy into something that can challenge the status quo and give us some kind of hope.

    “We barely survived the Operation Cast Lead, where Israel very effectively bombed the shit out of us, destroying thousands of homes and even more lives and dreams. During the war we got the unmistakable feeling that Israel wanted to erase us from the face of the Earth. During the last years, Hamas has been doing all they can to control our thoughts, behaviour and aspirations. Here in Gaza we are scared of being incarcerated, interrogated, hit, tortured, bombed, killed. We cannot move as we want, say what we want, do what we want.

    “ENOUGH! Enough pain, enough tears, enough suffering, enough control, limitations, unjust justifications, terror, torture, excuses, bombings, sleepless nights, dead civilians, black memories, bleak future, heart-aching present, disturbed politics, fanatic politicians, religious bullshit, enough incarceration! WE SAY STOP! This is not the future we want! We want to be free. We want to be able to live a normal life. We want peace. Is that too much to ask?”

Gazan youth issue manifesto to vent their anger with all sides in the conflict | World news | The Observer.

The First Demo Victim of 2011 | Murdered by Israel ‘s Inhumane Occupation Forces | Jawahar Abu Rahmah [This page will be continuously updated about the events]

Photo from Friday’s protest in Bil’in. (Photo: Hamde Abu Rahme)

Jawahir Abu Rahmah, 36 year old woman from Bil’in

Published 01/01/2011 11:41

RAMALLAH (Ma’an) – A Palestinian woman died Saturday morning after suffering intense tear-gas inhalation during an anti-wall rally in Bil’in on Friday, medics said.

Palestinian medical sources in Ramallah said 36-year-old Jawahir Abu Rahmah, from Bil’in, died at Ramallah medical compound. Abu Rahmah inhaled large amounts of tear gas fired by Israeli forces who forcibly dispersed a non-violent rally protesting the separation wall.

The local popular committee said doctors fought through the night to save Abu Rahmah’s life. She was diagnosed as suffering from poisoning caused by the active ingredient in the tear-gas, and did not respond to treatment, the committee said in a statement.

“We are shocked and furious for Israel’s brutality, which once again cost the life of a peaceful demonstrator. Israel’s lethal and inhumane response to our struggle will not pass. In the dawn of a new decade, it is time for the world to ask Israel for accountability and to bring about an end to the occupation,” said committee member Mohammed Khatib.

Abu Rahmah’s brother Bassem was killed in April 2009 by a tear gas canister fired at his chest by an Israeli soldier during a village demonstration.

Friday’s rally was attended by Palestinian Authority Prime Minister Salam Fayyad. Organizers said more than 1,000 demonstrators attended the final protest of the year calling for an end to Israel’s land confiscations.

Israeli forces met the protest with tear-gas canisters, hitting one teenager in the face and sending him to hospital. Military officials said they were unaware of injuries, and that around 250 participated in the protest.

An Israeli military spokeswoman said the area was declared a closed military zone in advance of the protest “in an effort to prevent an escalation of the violent and illegal riot” that the village hosts weekly.

Bil’in protester dies after inhaling tear gas.

بلعين توحد الفصائل الفلسطينية في ذكرى انطلاقة الثورة الفلسطينية السادسة والاربعين

في المسيرة المركزية لهدم الجدار بالرغم من الطوق الامني على القرية

وإصابة أربعة مواطنين بجروح واعتقال صحفية اسرائيلية والعشرات بالاختناق الشديد

بلعين- رام الله: اصيب اليوم اربعة مواطنين بجروح والعشرات بحالات الاختناق الشديد نتيجة استنشاقهم للغاز المسيل للدموع جراء المواجهات التي جرت في قرية بلعين إلى جانب نشطاء سلام ومتضامنين أجانب، واعتقال صحفية اسرائيلية ، في ذكرى انطلاق الثورة الفلسطينية السادسة والاربعين.

وشارك في المسيرة دولة رئيس الوزراء د. سلام فياض، والاخ جمال زقوت مستشار رئيس الوزراء، ولويزا مورجنتيني نائب رئيس البرلمان الاوروبي سابقا ، والاخ سلطان ابو العينين عضو اللجنة المركزية لحركة فتح ، وأعضاء المجلس التشريعي، الرفيق قيس ابو ليلى، والرفيقة خالدة جرار، ود. واصل ابو يوسف الامين العام لجبهة التحرير الفلسطينية، والرفيق رمزي رباح عضو المكتب السياسي للجبهة الديمقراطية لتحرير فلسطين، والرفيق هشام أبوريا عضو المكتب السياسي لجبهة التحرير الفلسطينية، واعضاء اللجنة المركزية للجبهة اليمقراطية، الرفيق ابراهيم ذويب، والرفيق احمد علي، والاخ احمد عساف الناطق الرسمي لحركة فتح، والاستاذ الدكتور حسن السلوادي عميد البحث العلمي في جامعة القدس المفتوحة، وعبدالمنعم وهدان مساعد مفوض التعبئة والتنظيم ، وحسن فرج مسؤول ملف الشبية في التعبئة والتنظيم ، وكوادر وعناصر حركة فتح، والجبهة الشعبية، وجبهة النضال الشعبي الفلسطيني، والجبهة الديمقراطية، وفدا، وجبهة التحرير الفلسطينية، وأهالي قرية بلعين ، إلى جانب العشرات من نشطاء سلام إسرائيليين ومتضامنين أجانب.

واقيم مهرجان خطابي تحدث فيه دولة رئيس الوزراء د. سلام فياض، والاخ سلطان ابو العينين عضو اللجنة المركزية لحركة فتح، ود. واصل ابو يوسف عضو اللجنة التنفيذية، والرفيق قيس ابو ليلى، والرفيقة خالدة جرار، ولويزة مورجنتيني وجميعهم اشادوا بالمقاومة الشعبية وتجربة بلعين في المقاومة الشعبية، واختيار بلعين لانطلاق فعاليات انطلاقة الثورة الفلسطينية كان لها مدلولاتها على اهمية المقاومة الشعبية السلمية ضد الاستيطان والجدار.

ورفع المشاركون في المسيرة ، الأعلام الفلسطينية، وأعلام الفصائل الفلسطينية، والشعارات المنددة بسياسة الاحتلال الاستيطانية، ويافطات تشيد بانطلاقة الثورة الفلسطينية.

وجاب المتظاهرون شوارع القرية وهم يرددون الهتافات الوطنية، الداعية إلى الوحدة ونبذ الخلافات، والمؤكدة على ضرورة التمسك بالثوابت الفلسطينية، ومقاومة الاحتلال وإطلاق سراح جميع الأسرى، والحرية لفلسطين وردّدوا هتافات تندّد بالعدوان على القدس ، وسياسة الابعاد والترحيل.

وتوجهت المسيرة نحو الجدار، حيث كانت قوة عسكرية ضخمة جدا من جيش الاحتلال الإسرائيلي بانتظار المسيرة، وقد عملت حاجز ووضعت اسلاك شائكة في الطريق، ووضعت اعداد كبيرة جدا من الجنود على طول مسار الجدار، وبالقرب من الحاجز عملت حاجز كبير من جنود الاحتلال مدججين بالذخيرة، وقبل وصول المتظاهرين من الحاجز، قام الجيش بإطلاق قنابل الصوت والرصاص المعدني المغلف بالمطاط والقنابل الغازية نحوهم من جميع الاتجاهات، ورش الماء الكريهة الممزوجة برائحة الظربان، مما أدى إلى إصابة حماد عاصي (46 عام) بقنبلة غاز بالوجه نقل الى مجمع فلسطين الطبي في رام الله وحالته حرجة، وجواهر ابورحمة (37 عام) باختناق شديد نتيجة الغاز واغمي عليها ونقلت الى المشفى، وعلي صالح الخطيب (19 عام) بقنبلة غاز بالكتف، وسليمان خطاب(19عام) بقنبلة غاز بالصدر، والعشرات بحالات الاختناق الشديد، واعتقال سيلان دلال (23عام) صحفية اسرائيلية.

لمزيد من المعلومات مراجعة:

د. راتب أبو رحمة – المنسق الاعلامي للحملة الشعبية لمقاومة الجدار والاستيطان \ بلعين 0597117673



Video of the demo where she was killed:

Video of the demo where her brother Bassem Abu Rahmah was killed

Jawaher Abu Rahmah was the sister of Bil’in activist, Bassem Abu Rahmah, who was shot dead with a high velocity tear-gas projectile during a demonstration in the village on April 17th, 2009

The Funeral of Jawaher Abu Rahmah

Jawahar Abu Rahmah being laid to rest in bilin right now

Adeed abu rahmah leading calls in bil’in right now

Photos of Jawahar Abu Rahmah on posters throughout bilin

The funeral of Jawahar Abu Rahmah happening now in bilin

Funeral now in bilin

She is laid to rest next to her brother in bil’in

The grave of Jawahar Abu Rahmah in bilin


Video of the Funeral of Shaheeda Jawahar Abu Rahma

Created 2011-01-01 11:08 Jan 01, 2011

Jawaher Abu Rahmah, 36, was evacuated to the Ramallah hospital yesterday after inhaling massive amounts of tear-gas during the weekly protest in Bil’in, and died of poisoning this morning. Abu Rahmah was the sister of Bassem Abu Rahmah who was also killed during a peaceful protest in Bil’in on April 17th, 2010.

Doctors at the Ramallah hospital fought for Jawaher Abu Rahmah’s life all night at the Ramallah Hospital, but were unable to save her life. Abu Rahmah suffered from severe asphyxiation caused by tear-gas inhalation yesterday in Bil’in, and was evacuated to the Ramallah hospital unconscious. She was diagnosed as suffering from poisoning caused by the active ingredient in the tear-gas, and did not respond to treatment.

Jawaher Abu Rahmah was the sister of Bil’in activist, Bassem Abu Rahmah, who was shot dead with a high velocity tear-gas projectile during a demonstration in the village on April 17th, 2009.

Announcement of Demo in Tel Aviv

Demo to protest death of Bil’in’s Jawahar Abu Rahmah, 7.30 pm tonight in front of the Ministry of Defense (Kirya) in TLV.

Arrest in tel aviv in solidarity with bilin [About 8:35 PM Palestinian Time]

Police violence is starting tel aviv demo about the murder in bilin [About 8:24 PM Palestinian Time]

Photo of roadblock in tel aviv. It growing now [8:48 PM Palestinian Time]


Photo in tel aviv now [8:50 PM Palestinian Time]

Sitting in the road chanting ‘police state!’ In tel aviv

Still on the road in tel aviv. ‘This is what democracy looks like!’ [ About 9:22 PM Palestinian Time]

Israeli flag with blood on it in tel aviv protest. We block the road. [ About 9:33 PM Palestinian Time]

This is what we have left of israeli democracy. Right here

Photo of the bil’in victim with tel aviv in the background.




Live tweets from Ibnezra

For live tweets at the Demo in Tel Aviv follow @Ibnezra at Twitter or click here for an overview

Related news:

Palestinian woman dies after protest | Reuters

Palestinians condemn death of women in West Bank protest | Al Bawaba

Army investigating death of Bil’in protester

Palestine Solidarity Project: Israeli Forces Kill Female Demonstrator

A Grave Downhill |

PA blasts Israel over latest ‘war crime’ | Press TV

Palestinian Dies After Israelis Use Tear Gas | New York Times

السلطة الفلسطينية تعتبر استشهاد فلسطينية بالغاز المسيل للدموع “جريمة حرب اسرائيلية”

Report from Bil’in and meeting Jawaher Abu Rahmah | Mondoweiss

Bil’in protester dies after exposure to tear gas shot by IDF By Amira Hass and Anshel Pfeffer | Ha’ Aaretz

Palestinian tear gas death is ‘war crime’

Palestinians vow revenge following protestor’s death | Y-Net News Israel,7340,L-4007379,00.html

Protester Killed By Israeli Tear Gas in Bil’in | Joseph Dana

Israeli Forces Kill Female Protester in Bil’in | Popular Struggle Coordination Committee

YNet: Sister of Bilin victim dies in anti-fence protest,7340,L-4007326,00.html

Palestinian Protester Dies after Inhaling Tear Gas | Qatar News

Demos and deaths continue in Occupied Palestine | Desertpeace

Bil’in protester Jawaher Abu Rahmah, 36, dies of asphyxiation caused by tear gas inhalation |Mondoweiss

Palestinian anti-barrier protester dies of injuries

Palestinian anti-barrier protester dies of injuries | Monster # Critics

Palestinian demonstrator dies after choking on tear gas | Palestinian Information Center

Palestinian dies of Israeli tear gas |Press TV

Palestinian woman gassed at protest dies: hospital | Gulf News

The death of Jawaher Abu-Rahma | Ramallah Online

Palestinians say woman killed by tear gas in Bilin protest | Big News Network

Palestinians say woman killed by tear gas in Bilin protest

انّا للہ و انّا الیه راجعون

May Allah Subhana wa Ta’ ala grant the Shaheeda Jawahar Abu Rahmah Jannatul Firdaus, and ease it for her family, loved ones and anyone around her. Allahumma Ameen ya Rabbil Alameen. ‘ Inna Lillahi wa ‘ Inna ‘ Ilayhi Raj’ in, Allahu Akbar

Gaza Doctor’s Story: A Painful Legacy Of Occupation

By Jane Eisner

Published December 29, 2010, issue of January 07, 2011.

The public pain suffered by Izzeldin Abuelaish, the Gaza doctor who lost three of his daughters and a niece when their house was bombed by the Israel Defense Forces in the closing days of Operation Cast Lead two years ago, is by now well known, his horrifying cries — broadcast live on Israeli television — symbolizing the worst human outcome of that complicated military campaign.

But I want to share with you another terrifying moment in Abuelaish’s story.

It was several months earlier, September 2008. Abuelaish’s wife, Nadia, was diagnosed with acute leukemia while he was on a business trip in Europe. Given his deep connections with Israeli medicine — Abuelaish was the first Palestinian doctor to complete a residency program in an Israeli hospital — he was able to get her transferred to Israel’s Sheba Medical Center, where he had been on staff, for what he knew was treatment far superior to anything she would receive in Gaza.

But her situation suddenly deteriorated, and he had to get to the hospital, fast. Had he been anything but a Palestinian, he could have boarded a flight in Brussels and been in Tel Aviv in just a few hours.

Instead, he had to fly from Brussels to Munich to Istanbul to Amman, then grab a taxi to the Allenby Bridge and wait five-and-a-half hours for the crossing into Israel to open. The first in line when the security booth finally opened, Abuelaish was inexplicably held at the border for ten-and-a-half hours, by guards impervious to his pleas to see his gravely ill wife and the entreaties of Israeli friends who vouched for him.

Once past that gauntlet, Abuelaish was detained again at a checkpoint by another guard who, as he wrote, “behaved as though I were a suicide bomber trying to sneak into the city.” He was then ordered to go to Jericho, 30 miles away, and then to Bethlehem, where he was thrown into a cramped, locked cubicle, until, just as inexplicably, another guard curtly gave him a permit to leave, 18 hours after he first arrived at the Allenby crossing, days after he had left for home.

By the time Abuelaish finally arrived at the hospital, Nadia was unconscious. She died several days later.

It is difficult, but possible, to attribute the deaths of the Abuelaish daughters to the unpredictable catastrophes that occur in wartime. The Gaza campaign, launched just two years ago, was a particularly daunting exercise, as the IDF tried to root out an enemy known for using civilians as shields in crowded, hostile territory. Innocents are bound to die in such circumstances. That’s why war must only be employed as a very last resort.

But it is Abuelaish’s painful telling of his life under continued occupation as recounted in his compact memoir, “I Shall Not Hate,” coming out shortly after the new year, that is ultimately even more damning and essential for us to comprehend. The people of Gaza, whether ruled by Egypt, Israel or now Hamas, have been prisoners for decades, subject to restrictions on education, employment, commerce, travel and virtually every aspect of daily life.

Actually, the Abuelaish family was originally from the village of Huog, in southern Israel near Sderot; they left for Gaza amidst the turbulence of 1948. (Ironically, though they still retain the ownership papers to the farm in Huog, it is now known as Sharon Farm, home to former prime minister Ariel Sharon.)

Dirt-poor refugees, forced to share a common public toilet, to scrounge for food and clothing, to witness their tiny home bulldozed by Israeli tanks to make way for a road-widening project, the Abuelaishes nonetheless raised Izzeldin, their oldest, to strive and succeed. And he did, with a scholarship to study medicine in Cairo, and then completing further studies in England, Belgium, Italy and even Harvard.

Along the way, he was befriended by Israelis — by a farming family, the Madmoonys, for whom he worked as a teenager; by the physicians and medical staff who assisted in his training; by the patients he treated. This is what gives his story such credibility. His experiences are broad and varied enough to drive away the impulse to stereotype and categorize. On that fateful day when his three daughters and niece were killed, it was Israeli doctors who struggled to save the eyesight of another injured daughter and the life of another niece. As he wrote:

“I tried to respond to the chorus of people calling for Israeli blood to atone for the deaths of my girls. One said, ‘Don’t you hate the Israelis?’ Which Israelis am I supposed to hate? I replied. The doctors and nurses I work with? The ones who are trying to save Ghaida’s life and Shatha’s eyesight? The babies I have delivered? Families like the Madmoonys who gave me work and shelter when I was a kid?”

But precisely because Abuelaish has this sort of deeply nuanced approach to the ongoing Israel-Palestinian conflict, precisely because he yearns to point out the good in those who are supposed to be his enemy, we cannot ignore or deny his damning portrayal of life under occupation. It’s not enough to blame the current situation in Gaza on Hamas — Israel still controls border crossings, the import and export of food and goods, and the movement of people.

Israel still makes decisions that cause a hard-working, peace-loving, grief-stricken physician to be treated like a common criminal at a border crossing. This is the legacy of occupation. It’s our legacy, too.

Read more:

Gaza Doctor’s Story: A Painful Legacy Of Occupation –

‘Gaza war part of the occupation agenda’

Tue Dec 28, 2010 10:45AM
Interview with Ralph Schoenman, author of Hidden History of Zionism

The Israeli military’s Chief of Staff Lieutenant General Gabi Ashkenazi says his forces are ready for a new war on the besieged Gaza Strip.

The following is the transcript of Press TV’s interview with Ralph Schoenman, author of Hidden History of Zionism on the development:

Press TV: Tell us what you make of the recent comments by General Ashkenazi?

Schoenman: I want to point out that this declaration by Chief of Staff Lieutenant General Gabi Ashkenazi comes on the second anniversary of the Israeli genocidal assault upon Gaza, known as Operation Cast Lead. But this statement comes at a very specific context, namely, a ceremony of welcome for the Chief of Defense Staff of Italy General Vincenzo Camporini.

The Italian chief was received by Chief of Staff Ashkenazi and he is scheduled to meet with Israeli military and security forces, and Camporini not only stated that he was there in respect to Gaza, but he has recently returned from Lebanon, where he had also noted the prospects of a new war and he stated that Italy is present in the Middle East and it is dealing with important issues of stability. He referenced to the Italian forces in Afghanistan and the so-called war on terror. So, this is a NATO alliance with Israel on the anniversary of the assault upon the people of Gaza.

It should be noted that today an open letter from Gaza was released by the Palestinian Movement representing all of its major organizations, Omar Barghouti (a founding committee member of the Palestinian Campaign for the Academic and Cultural Boycott of Israel (PACBI)) has sent out a letter which I was a recipient among so many others, declaring that the movement for the boycott of Israel centering around the massacre of Gaza is stepping up its effort in the light of this new, belligerent dangerous declarations by Ashkenazi and NATO representatives, the Italian chief of defense …

Press TV: In an interview with BBC, General Ashkenazi has said that there would be another war with Gaza, but has doubted about the time of such attack. Is Israeli high-handedness with Gaza only based on events or is it based on a master plan?

Schoenman: I think it is part of the general posture of the United States and its allies for the dislocation of the entire people in the Middle East and it is not unrelated to this unrelenting campaign against Iran and the prospects of a new war. That is very much underlined by the declarations of Camporini alongside of Ashkenazi.

It should be noted that the Palestinian movement has taken clear note of this new menace in the declaration they issued today to all solidarity groups and international organizations to demand an end to the siege; to protect civilian lives and property; to resist preparations for a new war and to demand immediate reparations and compensations with the devastations carried out by the Israeli occupation forces in Gaza. This is not just an idle declaration by Ashkenazi; this is a new warning of further escalation on the part of the Zionist state.

Press TV: Israeli Prime Minister Benjamin Netanyahu has said he would never accept the right of return to their homeland of the Palestinian refugees. What is the basis for such restriction?

Schoenman: You should bear in mind that the so-called refusal of the right of return for the Palestinian people is not just Netanyahu’s position, it is that of the entire Zionist apparatus, including the so-called Labor Zionists and of course the position of the United States as well and all of those who are engaged in the so-called peace process which has been indicated that it has nothing to do with peace and it is really about pacification of the Palestinian people.

The notion that those who have been massacred and expelled from their land with their homes and their property and their businesses seized from them; their orange groves, their olive groves their stone quarries and all of the resources of their country basically ravaged and confiscated by the Zionist apparatus and those people have no rights to their own patrimony and return to the land from which they were expelled, massacred, and the survivors expelled is of course an outrage which flies in the face of every understanding of democratic entitlement and makes a mockery of the notion of sovereignty. This is a colonial settler movement; a genocidal movement and from its inception it took the position that there were no Palestinians in this place. The operation proceeded on the basis of a land without the people for people without a land.

That has all the genocidal content that is unfolded in the past 140 years, so that the notion that the people who have been destroyed and expelled are not entitled to return to their country is central to the intent, which is not merely to prevent the return of those who have been removed, but to remove those who still remain.


Related Stories:

PressTV – ‘Gaza war part of the occupation agenda’.