Katie Miranda is an illustrator, jewelry designer, calligrapher, and cartoonist living in Portland, OR.
Her Arabic calligraphy jewelry and apparel are favorites of people in the Palestine solidarity community.
Katie runs Palbox: a quarterly subscription box containing Palestinian goods benefiting the Northern California branch of the International Solidarity Movement.
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Will ONION publish it? Are they still in business?
Perfect and hilarious! – thanks!
Leonard Nimoy is Jewish and has lent his name and voice to Jewish projects. More relevant, he identifies with Peace Now and the two state solution.
One comment: did you intend your third frame to conflate settler ideology with Labor Zionism? “Making the desert bloom” was the slogan of the agricultural kibbutzim 50 years ago and more. Today’s religious settlers find red roofs and swimming pools far more beautiful than early Zionism’ orange groves (that have since been abandoned or uprooted to clear ground for construction).
The settlers also don’t need the older Zionist slogan (“a land without a people…”). They are more honest than that. They scoff at liberal guilt (that Leonard Nimoy might have) about taking away other people’s homes and olive trees.
Spock’s dialog is taken verbatim from Star Trek episodes with the exception of his line in panel 4. Therefore, the cartoon should not be interpreted to represent Leonard Nimoy’s personal opinion.
The third panel is a symbol of Zionist settlers past and present and their denial of the pain their actions have caused Palestinians.
Great work Katie. and yes, people should NOT confuse Leonard Nimoy with “Spock” the fictional character. After all, his autobiography is entitled “I Am Not Spock”
Thanks ! Yeah, I was about to post a link to that book on amazon. :}
After all, his autobiography is entitled “I Am Not Spock
Eh, I wouldn’t go that way ..
Now I like Spock. I’ve got the full TOS series. Too bad he’s out of his depth on Israel issues.
“The third panel is a symbol of Zionist settlers past and present and their denial of the pain their actions have caused Palestinians.”
Katie, thank you for your reply. I’m on your side and see the continuity from Labor Zionism to Messianic settlers (as both of those groups acknowledge themselves). However, I think you are putting the words of the secular halutzim of old in the mouths of modern religious settlers. If you want to make the case for continuity, why not show them both with Spock observing them simultaneously.
“Dammit Jim, I’m a cartoonist, not an anthropologist of Zionism!”
Was that frame getting at the extraordinary contradiction between ‘land without a people’ and ‘people here who don’t want peace’?
Still, it does seem as if the pseudo-socialist slogans of the old days matter much less now than the Biblicist ‘God gave this land to us’ and the social-Darwinist ‘it’s ours because we’ve taken it’, though these too are rather inconsistent.
Zionists prefer a basic narrative in which Palestinians are simply absent. This is reflected in their songs, from Hatikvah to Jerusalem the Golden and All These Things (Al Kol Eleh). By implication Palestinians do not exist. However, the sheer force of reality compels recognition at some level of consciousness that they do exist (even to repress them their existence must be acknowledged). Various auxiliary devices can then be used to incorporate them into the narrative — in a highly distorted manner, of course. But the basic narrative remains primary. The discussion of Ingsoc in Orwell’s 1984 helps to understand this sort of mind control (or “reality control”).
Speaking of Ingsoc, you might like this one Stephen: http://www.katiemiranda.com/2013/06/08/big-bama-is-watching-you/
Hatikva (Israel’s national anthem) is agnostic on who was or wasn’t in “the land”. The only reference to land is the line “to be a free peopel in our land”. No reason they couldn’t be free alongside another people. “Jerusalem of Gold” otoh, is particularly egregious, treating Palestinians like ghosts. Their wells and streets are “empty”.
Naomi Shemer’s other anthem, Al Kol Eileh is a sappy, generic sentimental song. Translated into Arabic, even a Palestinian could sing it.
Settlers don’t particularly like Hatikva. They have plenty of songs that express exactly who they are better than a 19th century secular nationalistic poem.
But, I’m getting too anthopological again, so I’ll just get out of the way of Spock’s dancing Messianic atheists.
“The only reference to land is the line ‘to be a free peopel in our land’. No reason they couldn’t be free alongside another people.”
On the contrary, given the way the zionists have interpreted “our land” as requiring the death and destruction of the Palestinian people. It is two of the most ominous and evil words in any state anthem ever.
In terms of strict logic you are right. Zionists rarely deny the existence of Palestinians explicitly. In polemics with opponents they can hardly avoid being explicit (that is one reason they prefer to ignore opponents rather than argue with them). Usually the denial is implicit — achieved through silence. Implicit denial is much more effective, because unlike explicit denial it does not require reference to what is being denied.
Al Kol Eleh is a deeply Zionist song even though its messages are even less explicit. I think anyone familiar with the social context, including Palestinians, will understand, for instance, that the ‘traveler returning from so far away’ is a Jewish ‘exile’ and not a Palestinian refugee. Similarly for the singer’s plea ‘not to uproot what has been planted.’
The specific context of both of Naomi Shemer’s anthems are deeply political: Jerusalem of Gold, which functions as a proxy for Israel’s national anthem, Hatikva, is the song of the Six Day War. Famously, the last verse about returning to the “empty” Old City and desert were written as commentary on that war.
Al Kol Eileh’s social context is important. It gained iconic popularity thirty years ago. It was the anthem of the Sinai settlers (“do not uproot the planted”) and their supporters, the opponents of the peace treaty with Egypt.
Regardless, the settlers have no problem at all talking about Arabs and what they think should happen to them. “Zionists” is too broad a term to cover the distinctions between Zionist liberals and Messianic settlers with regard to Palestinian visibility. But I’m repeating myself.
You Amaze, me – is it an Israeli song? Israeli’s only sing of Palestinians, as why should they sing About Israeli’s.
Your Ignorance is a joke, you guys think that because you squeese into your heads issues regarding Israel, you have No Idea about, but this is common here.
The Name of the song , is “Al Havash ve-al Haoketz”
The song is personal: it was written by Naomi Shemer to her sister Ruth Nussbaum after being widowed.
Sometimes songs take on significance beyond the original intentions of the writer. Naomi Shemer wrote ” Al Kol Eleh” as words of encouragement to her sister, who had been widowed. Later it was adopted by the settlers because of the “do not uproot” message. (Similarly Aviv Geffen’s “Livkot Lekha”, written in memory of a friend killed in a traffic accident, came to be associated with the memory of the Rabin assassination.)
Wonderful cartoons, Katie!!!
Can we have some more, please!!!
More are scheduled to come ! :}
The Temple overlaid with gold in I Kings 6 gave way to the whole City, the Temple being no longer needed, of pure gold in Rev.21. Bernard of Cluny’s poem ‘Urbs Syon aurea’ was no doubt received with great appreciation in Crusader Jerusalem and beat Naomi Shemer to the basic theme by 800 years or so.
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