Archives for January 2013

Guest post: “Northern Jerusalem or North of Jerusalem? Israel’s Land Grab in Process” by Muna Dajani

January 31, 2013 by Nora Lester Murad

Kufr Aqab is a unique neighborhood of Jerusalem because it lies on the West Bank side of the Annexation Wall. This means that Palestinians living in Kufr Aqab can keep their rights as residents of Jerusalem but have access to Ramallah without passing through a checkpoint. It also means that the Israeli Jerusalem Municipality is responsible for all municipal functions in Kufr Aqab, although it is separated from the rest of Jerusalem by the Qalandia checkpoint. Kufr Aqab is not the only anomaly—where the legal status and geographic realities conflict—but it’s among the most important. Palestinians are fighting to keep Kufr Aqab part of Jerusalem and to keep Jerusalem part of Palestine. Nura Alkalili (Lund University), Muna Dajani (Birzeit University) and Daniela De Leo (Sapienza University Rome) conducted research to voice the realities and concerns of the voiceless Palestinians in Jerusalem, including in Kufr Aqab. Their research findings have been presented in conferences in Turkey, Argentina and Italy. In this guest post,environmental researcher and activist, Muna Dajani explains some of the complexities of life in Kufr Aqab and how residents are responding.

Israeli Sanctioned Chaos

I set out with two friends, Nura AlKhalili, an urban planner, and Daniela De Leo, an Italian professor, to research the construction boom and chaos of Kufr Aqab. Agno” between Jerusalem and Ramallah, there are shocking urban transformations in the neighborhood.

Kufr Aqab is easily identified by endless rows of towering buildings averaging ten stories high. Most are apartment blocks with commercial shops on the street level. Adjacent to each other, they threaten to fall over like dominos. The streets of Kufr Aqab are full of signs announcing vacancies and apartments for sale despite visible deficiencies: air contamination from the daily burning of garbage (because it is hardly ever collected), lack of proper water and electrical infrastructure, and streets that are not even asphalted.

The streets are overrun with cars with yellow Israeli license plates, yet none of the strict Israeli traffic laws seem to apply in Kufr Aqab. Cars drive in the opposite direction on the high-speed road and cars and trucks are parked in every direction possible. Other Israeli laws aren’t enforced either. For example, construction is booming without building permits and sometimes without the landowners’ knowledge and consent!

Despite this dark and distorted “development,” Kufr Aqab has become the temporary living solution for more than 60,000 inhabitants. Apartments in Kufr Aqab are much cheaper than a few kilometers south, thus making the area attractive to Jerusalemites who must remain within the Jerusalem municipality borders and pay taxes to Israel in order to keep their legal status. Most importantly, Jerusalemites who live in Kufr Aqab can live under the same roof with their spouses who, because they carry a Palestinian identity card, are prohibited from living in Jerusalem and can only enter by obtaining an Israeli military permit.

Being a daily traveler on the road from Jerusalem to Ramallah, and after passing the Qalandia checkpoint, I have often entered this zone where people appear so idle and passive. How can they live in Kufr Aqab under such unacceptable conditions with no sign of either opposition or civic engagement? Do they not see Israel’s systematic push of Palestinian Jerusalemites to the periphery thus disconnecting them from their center, Al Quds, and emptying the city of its residents, weakening its Arab character?

Community Activism in No Man’s Land

In our quest for answers, we met with Abu Zakariya Al Sous, an elected representative to the Jerusalem North Committee (JNC). Looking out from the window of his home, not even two meters away, lies a construction site so big that it dwarfs the old two-story building we’re in. The Jerusalem North Committee replaced the Israeli-run community center, one of those that are inserted in every Palestinian neighborhood of East Jerusalem and which slowly but steadily impose their own ‘Israelization’ agendas on Palestinian residents, adding to their identity crisis.

Abu Zakariya has been an active resident of Kufr Aqab since long before the construction boom that infected the area one decade ago. Abu Zakariya stressed that “Jerusalem North” is symbolically and strategically important because Israel has relentlessly tried to label Kufr Aqab as an area North of Jerusalem (that is, an area that does not belong to the municipal boundaries of the city of Jerusalem)thus disconnecting it from its historical significance as a suburb of Jerusalem. By doing so, the Israeli Jerusalem Municipality tries to create new facts on the ground, implying that its responsibilities stop at the first cement section of the Annexation Wall, leaving Kufr Aqab and its 60,000 Jerusalemite residents to fend for themselves in terms of acquiring rights to proper infrastructure, education, health services, public facilities, and their own security.

The JNC is composed of 12 volunteer members and its main objectives are advocating for and reclaiming full rights for Palestinians in the North of Jerusalem from the Jerusalem Municipality to whom they pay taxes. Abu Zakariya explained the complexity of mobilizing Kufr Aqab residents to challenge the political, social, health and environmental problems that haunt them. JNC decided to use legal means to fight against the problems that most affect people’s daily lives and to build momentum for positive change. For example, in June 2011, the JNC filed a lawsuit against the waste collection department at the Jerusalem Municipality and the Ministry of Environmental Protection. They demanded a clean environment free from diseases that have emerged recently due to the continuous burning of uncollected garbage. In 2012, the court ruled that the Municipality must submit a plan to improve services in Kufr Aqab. Since then, seventy new large garbage bins have been delivered to the neighborhood with an additional 110 smaller bins distributed on the side roads and thirty additional collection trucks operate on a weekly basis.

This is a success on all levels for the Jerusalem North Committee and the Palestinian communities of Jerusalem, as it sets a precedent and encourages use of legal measures for Jerusalemites to reclaim their rights as residents of the city. The JNC is now demanding proper infrastructure from the Israeli phone company, Bezeq, and advocating for more schools and public spaces.

Abu Zakariya added: “We are not asking for charity. We have lived for generations in this city and we have rights. We will not stop demanding our rights—from the basic demand for garbage-free neighborhoods to our biggest demand: equality, stability and prosperity for Palestinian Jerusalemites in Al Quds.”

Stolen Books, Stolen Identity: What Did Israel Do with Palestinians’ Literary Heritage?

January 20, 2013 by Nora Lester Murad

This story was originally published by Arabic Literature in English.

The camera follows two Palestinians with Israeli citizenship from the counter at Israel’s National Library to a table. They carry a small stack books from a collection labeled “AP” for “Absentee Property.” They sit awestruck in front of the books. They touch covers showing respect for the books, their rightful owners, and the Nakba that caused Palestinians to lose their country and heritage.

One of the Palestinians opens a book and finds “Khalil Sakakini” written by hand in the inside cover. He gasps. The audience watching the film, crammed into the basement floor of Educational Bookshop on Salah Al-Din Street in Jerusalem, is captivated. I crane my neck to see past the tall woman in front of me. The importance of this book, a one-time possession of one of the Arab world’s most important educators and nationalists, jumps off the screen. I feel an unspoken sadness in the room as we grasp the reality: This priceless piece of Palestinian heritage, and so many others, is held by Israel’s National Library.

This scene is one of many gripping scenes in the film, “The Great Book Robbery” shown for the first time in Palestine on January 12, 2013 to an audience of almost 150 people. The documentary by Israeli-Dutch director Benny Brunner unfolds the story of at least 70,000 books looted from Palestinian homes and institutions in 1948. Benny Brunner, a longtime maker of films says of himself: “His work is subversive in nature and has proven to be a thorn in the collective Israeli establishment’s backside.”

It is widely known that when approximately 750,000 Palestinians were expelled or fled from Palestine before and after the establishment of Israel, most Palestinian land and belongings were lost. This film, however, highlights the plight of books. It’s a story that isn’t well-known, and to lovers of books, it is particularly tragic.

According to the film, Gish Amit, a PhD student at the time (2005-9), stumbled by accident upon Israeli documents attesting to the “collection” of Palestinian books in 1948 as he was writing his dissertation about archives. Among papers preserved at the National Library, he found detailed documentation about approximately 30,000 Palestinian books that were taken from private homes and institutions in Jerusalem, by staff of the National Library in coordination with the army. In an article originally published in Haaretz, Amit commented on the fact that documentation of the theft was found in the Library itself. He said, ““It is the paradoxical structure of any archive: the place that preserves the power and organizes it is also the place that exposes the violence and wrongdoing. In this respect, the archive is a place that undermines itself.”

Only about 6,000 books are still labeled “Absentee Property”—and these, we were told, can be seen by logging into the National Library of Israel and searching by call numbers starting with AP. Brunner speculates that the other 24,000 books that are listed in the documentation are either mixed in with the general collection or have been lost or destroyed. Another 50,000-60,000 books are known to have been looted from other parts of Palestine, mostly textbooks, which Brunner speculated were mostly destroyed or sold. During the discussion that followed the filom, he also made the point that rare manuscripts (estimated by a knowledgeable member of the audience as numbering around 50,000 originating from 56 libraries in and around Jerusalem) are not included in the estimates and are totally unaccounted for. There are rare Palestinian manuscripts in the collection at the National Library, but they are not accessible by the general public. There are also rare Palestinian manuscripts at Hebrew University. “We should remember,” Brunner added, “the film only addresses books that were stolen in 1948. We don’t know the details of what happened in 1967, though we do know there is a pattern of Israeli looting of Palestinian books, photographs and archives, including the PLO archives in Lebanon.”

To prove this point, a member of the audience later told me that a rare copy of Palestine in Pictures from the early 1920s was confiscated by the Israelis when her father crossed Allenby Bridge from Jordan in 1987 after he waited five hours to get it back. He finally asked for and was given a receipt for his book, but as history proves, documentation does not necessarily lead to restitution. The only other copy the owner knows of is in Bodlian Library at Oxford University

The Great Book Robbery, which took five years to make, was broadcast by Aljazeera English and seen in fifty countries, and has also been screened in the three major cinemas in Israel. The director has so far been unable to arrange a showing on Israeli television. Apparently, there is some controversy over whether the original intention was to protect the books or to steal them, but regardless of the original intent, the Israel National Library, in cooperation with the Israeli Custodian of Abandoned Property has kept Palestinian private property for over 64 years and made no effort to return it to its rightful owners. In fact, according to Benny Brunner, until the 1950, each card in the catalogue listed the book with a code that linked it to the place where it came from, thus identifying the original owner. However, those codes were erased in the late 1950s.

Those who watched The Great Book Robbery that night were visibly moved. The film showed the vibrancy of Palestinian literary and cultural life before 1948, how it was stolen (with poignant quotes by a Palestinian prisoner of war who was forced to take part in looting his own village), and the impact on Palestinian identity and well-being today. Many seemed inspired by the movie’s concluding slide which noted that: 1) no effort has been made by Israel to return the stolen books; 2) nor has there been any organized effort by Palestinians to claim them.

* Should there be a national effort by Palestinians to reclaim books stolen in 1948 and since?

* What Palestinian entity is the best custodian for these national treasures?

* Would a successful claim on books strengthen the Palestinian claim on other stolen property or would a piecemeal approach starting with books weaken the Palestinian national movement for self-determination and reparations on a broader scale?

Neda was in my house — in Jerusalem!

January 19, 2013 by Nora Lester Murad

This article was originally written for PeaceXPeace.

Neda* was in my house. In Jerusalem! A friend sneaked her in from Ramallah. It’s not easy—getting past the Israeli soldiers at the checkpoint or around the Annexation Wall. But Palestinians have their ways. If they need to get to work or want to shop at the mall or have to visit a sick relative, they get creative. And Neda had a critical mission to fulfill—exploring historic Palestine. So she used her smarts and got herself in. And there she was, in my house. In Jerusalem!

As we set out on our jaunt with our mutual friend Dina, I felt like I was Thelma from the movie “Thelma and Louise.” Neda and Dina were young and reckless and I was old and reckless, and our adventure was thrilling and dangerous and important. My friends hadn’t seen the movie so I just told them it was a feminist classic and I didn’t mention the ending.

We filled the borrowed car with gas and headed north.

Neda took this photo of me in a demolished Syrian village in the Golan — Neda took this photo of me in a demolished Syrian village

Neda delighted in every village, every landscape, every hill, and every stand of trees, and I delighted in her. She is a Palestinian in love with her country, a place denied to her, and I had the honor of appreciating the land through her eyes.

As we approached Tiberias, she was giddy like a child. The GPS sent us round and round in circles before we saw the sea, and she nearly exploded with joy. We walked past the beautiful old Palestinian buildings, built lovingly with black stones, and took photos at ruins and in front of the mosque and the church. We lingered at the sparkling water—imagining the trading and the farming and the family life that once flourished there. It’s a different city now. The shop owners selling falafel are Jewish, but the Palestinian echo is melodic and enduring.

I often hike with my family through demolished Palestinian villages like Lifta and Sataf. They are museums, testimonies to the Palestinian reality before 1948, to the life that would have continued to blossom were it not for the Nakba or catastrophe. These are romantic places, especially when I visit them with Neda and Dina, not, as you might think, because of their imagination of the past. The romance is in their imagination of what will someday be.

It’s too late to prevent the occupation, colonization and dispossession of Palestinians. It happened and continues to happen with ferocious momentum. It’s critical (critical!) to learn about past and present injustices and indignities, but counterproductive to let history hold us back. We can’t build a liberation movement out of the Nakba; we need to struggle for something, for a vision of our future government, economy, educational system, gender relations, environmental goals, and more.

Neda and Dina and I talked late into the early morning hours about the Palestine that can be, that will be, and what we must do to achieve it. Young Palestinian women—inspirational, professional, creative, strategic, smart, fearless, and hardworking. It was hopeful trip.

What is your vision for the Palestine to be?

*Names changed for security purposes.

I recorded this short video with Saeeda Mousa, Executive Director of Dalia Association. In it, she talks about the amazing potential return on investment in the Palestinian community, but it’s not the type of investment that you might be thinking of!

[youtube http://www.youtube.com/watch?v=J4Kx8yUhQ7c?rel=0&w=420&h=315]

Five Guaranteed Ways to Profit from Investment in the Palestinian Community

January 3, 2013 by Nora Lester Murad

This article appeared in This Week in Palestine’s January 2013 issue on the theme of investment.

Investors want their assets to multiply. They buy shares in companies or funds and expect financial returns in the form of periodic dividends or growth in the value of their shares. Our economy revolves around investment – investors accept stakes in other people’s ventures; entrepreneurs grow their initiatives with others’ resources and support.

“Community investment” is a little different. It also involves inputs, but the inputs are not limited to money. They include expertise, material goods, moral support, and more. Community investment is profitable, but it brings a social return on investment (SROI) instead of simply financial gain.

The social return on community investment in Palestine can be measured in stronger community institutions, lower poverty, better education, improved livelihoods, personal security, hope for the future, and other collective benefits. Moreover, making a profitable community investment in Palestine is less risky than almost any other kind of investment if you keep these five guidelines in mind:

1. Focus on the potential return. If you invest in a community group that becomes empowered and effective, how will it impact children’s life chances, equality for women, sustainable farming, cultural expression? Isn’t it an honour to play a small role in the development of Palestine?

2. Show faith in the management. If managers are credible and if they are learners, support their leadership, even when they take risks. Community leaders are not contractors to be hired to implement activities. They are the dedicated front line of social change. Believe in them, even when they doubt themselves.

3. Consider your capacity. Are the resources you have to invest the ones that are needed? Do you have contacts you can use to mobilise other resources? Never think that what you have to offer isn’t enough. If you listen to local priorities, you will find a valuable way to contribute.

4. Make a long-term commitment. One-time transactions may feel good to the giver, but profits from community investment don’t accrue short term, and they rarely lead to sustainability. Are you ready to participate in Palestinian community development for the long haul?

5. Work collectively. No one investor can solve community problems alone. Are you willing to combine your investment with others’ investments in order to capitalise the Palestinian community? One way to do this is through a philanthropic organisation such as Dalia Association, Palestine’s only community foundation.

Saeeda Mousa, director of Dalia Association, took me to Zawiya, a village of about 5,500 residents on 23,000 dunams in Salfit Governorate to see one of Dalia’s community investments. As the road from Ramallah twisted and turned for nearly an hour, I left pieces of my stomach in each Israeli settlement and in each Palestinian village we passed. But it was worth it when I sat with community members and we started talking.

Dalia had already worked intimately with the village, implementing a small-grants programme that empowers community members to decide which of their own community groups to fund and to hold those community groups accountable. It made sense, then, for Zawiya to be a pilot site for Dalia’s “village funds” concept – a kind of resource bank into which local residents, the private sector, and the diaspora could invest in community-led development.

The first contribution of $2,500 came from The Abraaj Group, headquartered in Dubai, which maintains a “company fund” with Dalia Association. That first contribution was a vote of confidence, but it still took more than a year to inspire enough trust to raise more. The next $400 came from Adam, a local Zawiya resident who wanted to be part of launching the new idea. Then Ismail, a Zawiya native living in Brazil, added $1,000 to leverage more funds, and that was followed by a $1,000 contribution from Abdul Qader Mustafa Abu Naba’a, a philanthropist originally from Zawiya who now lives in Jordan. When Adam submitted the idea to Dalia’s philanthropy contest and was one of three winners, it brought another $1,000 to the Zawiya Village Fund. This example demonstrates that “community investment” means both investment in the community and investment by the community. It’s a model that values the financial contribution of investors and the sweat equity of local community workers. They become true partners in the success of their joint venture.

Zawiya residents considered several ideas before deciding to use the $5,900 in the Zawiya Village Fund to provide revolving loans. Seven men and five women took small loans of NIS 1,300 (less than $450) interest free. The municipality contributes by providing the repayment system: they take NIS 100 every month when loan-takers pay their electricity bills. Those payments are set aside for another round of loans. Dalia Association has already committed to adding another $2,500, also from The Abraaj Group company fund at Dalia Association, for the next round of revolving loans.

Abu Majdi was among those very satisfied with his loan. “I had a small store that brought in about NIS 400/month. I expanded it and now it brings in NIS 1,000/month. Now that there’s more work, my mother runs the store. She benefits personally and socially by having something important to do.” Abdel Mi’em used NIS 400 of his loan to buy seeds and dirt, and he planted them in plastic bags that he cut from sheets. “Come back in May and you’ll find 400 small trees; each one selling for NIS 10,” he said proudly.

Zawiya was a philanthropic community before Dalia’s involvement. Abu Naba’a invested $135,000 in a cultural centre that was the first in Salfit. It works closely with the municipality offering sports and cultural activities, Islamic education, and other training courses. Many community members are also involved in the village’s nine active groups. Hiyam, who has served on the city council for seven years, says, “When I give, I feel happy. I sacrifice, but I feel I have made a difference.” They stay in contact with villagers who have moved away through an active Facebook page.

“All villages have resources of some kind. Many local residents are ready to give, but they can’t give a lot and they think that their small contribution won’t matter. Business folk like to give to their villages, but only if they have confidence that their contributions will be used well. And there are Palestinians in the diaspora who love to give to their villages, but they want a safe, easy, transparent way to give,” Saeeda says. Village funds housed at Dalia Association provide these benefits. She adds, “Companies can also open corporate social responsibility funds in the name of the company. Groups or individuals can establish funds in the name of a family or on behalf of a specific issue.”

“But community investment is not only about money,” Saeeda says. “Sometimes you just need to believe in people and help them to believe in themselves. Don’t push them onto your timeline or in the direction you think is best for them. Follow their lead and they will find solutions to their own problems.”

We drove back to Ramallah from Zawiya on a different road. We passed Qarawa Beni Zaid, Nabi Saleh, and so many other Palestinian villages ripe for the idea of a village fund. We passed stunning valleys and terrace after terrace of tenderly pruned olive trees. The clouds, puffy against the baby blue sky, were so low you could scoop them up in your hands. Palestine is truly abundant. There are many resources to be mobilised through investment; there is much potential for high social return.