Mondoweiss intern Tamara Nassar shares a lyrical and haunting account of her family’s story during the Nakba: “The tragedy of the Nakba is that it perpetually reproduces itself with every refugee born in exile and until the last refugee returns. The Palestinian in diaspora gives birth to Nakba; her children become walking embodiments of abandonment.”
Category Archives: Nakba
Mohammed Alhammami recalls stories he heard growing up of Jews, Muslims and Christians living alongside each other in historic Palestine as one people, not divided factions. But he wonders what about now? Can Jews and Palestinians (Christians and Muslims alike) really coexist in the Holy Land, after 68 years of Nakba?
Eitan Bronstein Aparicio discusses how the discourse on the Nakba has changed over time in Israel — When did the term appear? When did it decline and what was repressed? And what has caused these changes? Bronstein Aparicio writes, “Today the term Nakba represents the polarization in Israeli society and discourse. In the non-zionist left there is a full understanding of its centrality in the construction of the conflict and its possible solution. On the other hand, there exists a raging battle led by the Israeli regime to repress these discussions as much as possible. Paradoxically these attempts to silence the discourse leaves the Nakba as a burning question that demands answers”
The largest Palestinian city, Jaffa, was emptied of Palestinians during the Nakba 68 years ago. It went from 120,000 Palestinians, many of them landowners, to 4,000. And many left in desperation by sea. A commemoration, by three refugees’ descendants.
Haidar Eid writes, “I tried to explain to my late mother that she had to be expelled from Zarnouqa in 1948, leave her memories and house behind because a crazy bigot had committed a pogrom against Jews in Europe, but she neither wanted to understand (“what does that have to do with us?”) nor accept (why didn’t the Europeans give them a homeland?” until she passed away in a refugee camp, 90 km south of her village. This song is dedicated to all Palestinian mothers who had to endure the unendurable in 1948.”
In the Active Aging House of Burj Barajneh, a Palestinian refugee camp in Beirut, the Nakba is still a vivid memory. Some of the center-goers were in their childhood when, in 1948, the ‘catastrophe’ had befell the Palestinians and more than 750,000 were ousted from their homelands. Around 110,000 took refuge in Lebanon that. Marian, 68 years old, still remembers those keys to her house. Her parents were holding them in their hands while telling her about al Safsaf, the village in Galilee they used to live in before the Nakba.
Thousands of Palestinians, mainly citizens of Israel, participated in the annual “March of Return” for the Nakba commemoration on Thursday, May 12. For the first time the Association for the Defense of the Rights of the Internally Displaced organized the march in the Naqab. The location on the lands of the destroyed village of Wadi Zabala was symbolic, and highlighted the on-going Nakba of the Palestinians.
Several hundred Palestinians marched through Bethlehem on Sunday in commemoration of the 68th anniversary of the Nakba, when an estimated 750,000 Palestinians were forcibly expelled from their homes and hundreds of others are believed to have been killed. The theme of the march this year was the “Train of Return,” and a massive train was made by volunteers from the three refugee camps in Bethlehem city for the march. “The idea behind the train was to show that we will return to our original villages,” Mohammed Abu Srour, one of the volunteers who helped build the train told Mondoweiss. “It is a simulation of our dreams to come back to our land.”
A new infographic from Visualizing Palestine using data from the Israeli Central Bureau of Statistics shows how European Zionists began establishing population centers in Palestine in the 1870s, with British imperial support and how from 1967 to present, Israel has continuously engaged with impunity in the construction and expansion of settlements defined as illegal under International Law.
Nada Elia writes, “This year, as we commemorate al Nakba yet one more time, as we remind the world that our catastrophe is ongoing, let us also act upon the belief that merely speaking out against injustice is not enough. ‘Demonstrations’ are not enough. BDS is a means to an end: liberation, the abolition of apartheid, the return of the refugees. We are approaching this end, and must look beyond it.”
This week Palestinians will memorialize the starting point of their plight as a stateless people, observing the Nakba, literally “the catastrophe” in Arabic. This year the athletic retailer Reebok was planning a special commemorative sneaker for Israel and its 68th independence in blue and white with “Israel 68” on the sole. But now Reebok is now distancing itself from the Israel shoe. It said in a statement today the footwear was “prepared by an independent designer and should not be presented as a product by the company’s international brand.”
Vacy Vlazna writes, “The spirit of Dr Abu Sitta’s ‘Mapping My Return: A Palestinian Memoir’ mirrors precisely the dynamic quintessence and will of it’s creator – in a word- sumoud – a compelling steadfastness to his homeland Palestine and to the right of return of every Palestinian.”
Palestinians on Saturday marked the 68th anniversary of the massacre of more than 100 Palestinian civilians carried out by Zionist paramilitary groups in the village of Deir Yassin in 1948 prior to the establishment of Israel. Deir Yassin has long been a symbol of Israeli violence for Palestinians because of the particularly gruesome nature of the slaughter, which targeted men, women, children, and the elderly in the small village west of Jerusalem.
Maurice Ebileeni reflects on his family’s history of becoming Palestinian citizens of Israel during the Nakba instead of refugees in Lebanon or Syria. Aylan el-Kurdi tragic death has made him realize how easily he could be a refugee attempting to flee Syria now if his family had only made a different choice decades ago.
Tantura was a beautiful Palestinian fishing village 15 miles south of Haifa. In the early hours of May 23, 1948 it was attacked and occupied by the Haganah. Over 200 villagers, mostly unarmed young men, were massacred; others were taken prisoner and put to forced labor. The site of the village is now a beach resort. The mass grave in which the victims of the massacre are buried is covered by a parking lot. Stephen Sheinfeld interviews Hala Gabriel, a Palestinian-American filmmaker, about her new film Road to Tantura. Gabriel was born as a refugee to parents who had fled from Tantura (the house left partly standing had belonged to her family). In 2010, Hala managed to enter Israel and visit the site of her ancestral village. She also met relatives who had taken refuge in the nearby village of Fureidis, which had escaped destruction, and interviewed three of the men who had participated in the attack on Tantura.
Author Naomi Wolf asks whether the system that Germany, Austria and other countries used to compensate Jews and their descendants for the Holocaust could be used as a model for reparations for the Nakba.
Due to years of activist support for the threatened village of Susiya in the occupied Hebron Hills, the New York Times, the State Department, and the European Union have told Israel to leave the Palestinians alone. Will demolition plans move forward?
Amer Hussein’s grandmother passed away three days ago, just days before the 67th commemoration of the Nakba, when she was forced from her home in Palestine. He writes, “I was not left with a key to a house like many other Palestinians; my only inheritance is their memories. Memories handpicked like sweet grapes from their vineyard to compose a memory book; our passport for return, and a burden to never forget the 6 olive trees, the jasmines and the water well.”
On Nakba Day, Mariam Barghouti writes about her grandfather. She says even when his memory fails, sometimes mixing up his grandchildren, he can still tell you the stories of Palestine in perfect detail. She says such recollection acts as the burden and savior of Palestinians. She writes, “It is within that memory we find pain, and within that memory we implement our existence.”
A new Israeli organization called De-Colonizer produced a video asking Israelis on the street in Tel Aviv about the meaning of the word “Nakba.” The answers range from the nonsensical to the profound. Yara Dowani served as an Arabic translator on the project and responds to what she saw: “Reading the answers gave me a very unpleasant feeling about the ignorance that most of the Israelis are living. Should I blame the Israeli education system for example? Or blame those who don’t know what the meaning is because they don’t look for the truth and search for it?”
Sarah Aziza shares her family’s story during the Nakba and the importance of Nakba Day as way to remember: “Nakba Day, like all ‘days of remembrance,’ is thus important not simply as an end in itself, but for the difficult and ground-breaking work that faithful reckoning with the past might inspire. May honesty, humility, and imagination lead us forward.”
Tamara Ben-Halim writes about visiting Yafa and searching for the house her grandmother’s family was forced out of during the Nakba. She writes, “I stood on the street that my grandmother once stood on nearly 70 years ago. I listened to the sound of the same waves lapping onto the shore. I saw and touched the same beautiful old Arab, unmistakably Arab, buildings that she had walked past hundreds of times. I told myself it didn’t matter whether I found her house or not, but of course I knew that nothing could replace the feeling and the fact of actually knowing that this was her home, this was the place she had grown up in, the setting of all those stories we had been raised on, this was the place from which her and her father and siblings had fled in terror.”
Yesterday, an estimated 5,000 Palestinian citizens of Israel and Jerusalemites participated in the March of Return in an open field overlooking the Sea of Galilee and above a valley where ruins of the village of Hadatha are scattered. Organized annually by the Association for the Defense of the Rights of the Displaced People, the March of Return commemorates the ethnic cleansing of Palestine by pre-state Zionist forces in 1947-1948 — what is known as the Nakba.
Denial is an important and often underemphasized dimension of Israel’s violence toward Palestinians. The Forensic Architecture team explains how the Nakba day killing of 17-year-old Nadeem Nawara and 16-year-old Mohammad Abu Daher in 2014 is a microcosm of how Israel denies historical crimes and daily incidents equally. The Nakba day massacre was denied, just like the Nakba of 1948 it was commemorating.
Last week Sara Moon, Bella Crowe and Ruth Kappe left Aida Refugee Camp in Bethlehem, and joined the Jewish National Fund cycle trail from Jerusalem to Tel Aviv in order to uncover the hidden stories related on its path. Along the way they engage Israelis on their understanding of the Nakba and what it continues to mean today. Their organization, Cycle ’48, is an ongoing project remapping erased histories on two wheels.