Gaza That Haunts Me

By Sama Abu Sharar

It took me about eight months to sit and write about Gaza. Like most people, I went through a wide range of emotions that ranged from severe depression to severe helplessness, accompanied by crying from pain I have never felt and disappointment from a “free” and “unfree” world.

Emotionally, I am no longer myself. As much as Gaza has hurt me, it changed me to the core.

Most of the concepts and beliefs we were raised on, studied, or dictated to us went down the drain and with them, fell my faith in all the outdated universal laws that claim to protect human dignity and rights.

Gaza taught me to trust nothing. Nothing at all. Human beings are not equal in international covenants. There is the law of the “white man” opposed to the rest of humanity. The law of the “strongest” and the law of the “weakest”. In all cases, Gaza remained on the margins of humanity, equating the victim with the executioner in all of its ugliness.

***

My days since 7 October have become meaningless details. Gaza literally haunts me. I sleep, if I can sleep, on Gaza, and I wake up on Gaza. I can’t remember how many times I woke up from a fitful sleep to quickly grab my mobile phone to see if the weather was stormy or rainy there in Gaza?

Scenes of displaced people trying to fix their fragile tents or drain the water – the desired and unwanted visitor – flooding the tents and their inhabitants, and the shivering of young and old from the cold and the world’s failure to them, lie before me.

I wait impatiently for winter, but this winter has come bitterly. My prayers were for a kind winter, kinder on our people in Gaza; and a gentle summer, gentler than the harsh reality, unfathomable for the human mind to comprehend.

Even the weather conspired against the people of Gaza. The tents are unbearable, the raging heat, accompanied by all the creepy crawlers of the earth and the flying creatures, making life a continuing nightmare.

No, there is no room for things we once took for granted. All have become luxuries for the people of the tiny Strip in size, immense in its spirit, sacrifices and people.

***

I was witness to many of the tragedies of the great Palestinian people, on both the personal and public levels. Nothing is similar to what happened and is still happening in Gaza, which exposed everyone and primarily the Palestinian himself.  This new Nakba (catastrophe), the details of which we live every day has revealed the extent of our fragility in face of this historic event.

The fragility is evident on all levels, from our worn-out Palestinian political scene, to our crisis-ridden institutions to our weak official media scene drowning in political divisions unable to present the Palestinian narrative, unfit to us as a people and to our great and just cause and our right of resistance until the liberation of Palestine. A narrative also unfit to the Arab and western public in search of a genuine Palestinian narrative, which will not hurt if it were a unified one.

Politically, the scene became more worn out than it was before 7 October. The major event did not unite us or solidify our position but increased our fragmentation, dispersion and division. With some exceptions by some individual Palestinian efforts who presented a solid narrative, the vast majority stood in contrast despite the enormous amount of sacrifice the people of Gaza made and continue to make.

“Protecting Palestinian national unity inside and outside the occupied homeland is one of our main weapons with which we fight our enemies and a condition for our victory,” once wrote the late Palestinian martyr and revolutionary Majed Abu Sharar.

Where are we from this unity? How do we face the consequences of what is happening or invest in the unprecedented international awareness and mobilization to support our cause?

How many of us have remained silent at the beginning “because this is not the time for criticism,” as the battle is big and ongoing and the enemy is one or so we thought! But apparently the enemy was never one for many, as factional alignments are more important than the momentous event and supreme cause.

We would be lying to ourselves if we would say that the genocide in Gaza united us; the opposite is true.

Many mouthpieces, some of whom we have never heard and some we know too well, delivered statements that could have only come from an enemy, and in a chilling harmony with the Zionist viewpoint and that of global imperialism, instead of defending the Palestinian right to resist based on international laws.

Our political discourse has become a mirror image of our troubled reality. I am one of many Palestinians who did not find herself during this ongoing genocide and long before in any of the official Palestinian narrative and Arab discourse.

***

The tragedy continues and human interaction with it is enormous. But the official Palestinian institutions were generally absent from what was happening on the ground despite the great need to unify efforts and address its enormity as dictated by the ongoing war of extermination.

My life, like the lives of many others, has become centered around possible ways to extend a helping hand to our people in Gaza, but all these efforts remain individual and unorganized despite the good intentions, thus cannot meet the huge needs in Gaza.  One of the reasons for the institutional absence in these exceptional circumstances is the division and vacancy of a unified vision for an urgent relief plan.

The 1948 Nakba and the 1967 Naksa and all the massacres and pivotal events in the history of our long conflict with the enemy don’t seem to have taught us anything. The genocide in Gaza has clearly demonstrated this.

The unprecedented international mobilization and parallel awareness is heart warming! Who amongst us, and I mean Palestinians and Arabs, who still consider Palestine “as their cause”, ever dreamt of a similar scene to what we have witnessed in the last 10 months?

Awareness amongst young people in the West is equal to, if it does not precede that of many young Arabs and even Palestinians towards the Palestinian cause. And what young people in Europe and America are declaring in terms of adopting firm positions, many of our own hesitate even to think about. “Palestine from the river to the sea”, “Terminating the existence of Israel”, “Zionism equals Nazism”, “Israel is a criminal entity”… and others have become beliefs rather than slogans for many in the West, especially the youth.

https://twitter.com/faizelpet1/status/1816888931079569744

***

Palestine is no longer the cause of the Palestinians and some Arabs. It has become an international, humanitarian cause adopted by hundreds of millions of people, and if that indicates anything, it shows how Gaza and its people were able to achieve what we have failed to achieve for many years.

Yes, and despite the pain and the catastrophic scenes, Gazans came to teach us lessons in pride, dignity, faith, adherence to the truth, and steadfastness. I often wonder how the people of Gaza are able to do this while living the impossible over the last 10 months?

I have not left out a single curse that I did not use in this painful genocide, maybe as an expression of anger and resentment towards this world or maybe as a form of venting. But not once have I heard a Gazan utter a curse.

All we have heard were terms ranging from “Thank God,” “God is sufficient for me, “God is the best Disposer of affairs”, “May God take revenge on you, Netanyahu,” and other “polite” utterings in light of the abominable reality to which Gazans have been exposed to.

How many times have I wished to stop the rhythm of this world for the sake of Gaza, to stop this madness, how many times have I wanted to scream with all my heart in the hope that someone would hear me and stop a pain I have never imagined I could bear a portion of.

***

My private conversations with some friends and relatives in Gaza were not much different from what we all see and hear on television and all the available means of communication. Their responses when we dare to ask them about their well-being range from “thank God,” “may God end this war,” “we miss returning to our homes and lives,” and the most extreme is “we are tired, we are exhausted.”

I honestly don’t recall a single time when someone uttered a word that crossed the boundaries of known politeness.

I sometimes wonder when someone from Gaza contacts me to check on me or even congratulate me on Eid – two Eids (El Fiter and Al Adha) have passed by under indescribable circumstances for the people of Gaza – I wonder where they get the ability to continue?

Over the past months, I have built friendships with many acquaintances where our communication previously did not go beyond a comment here or a like there, on social media.

They might have needed an outside source of reassurance to ensure their presence in our existence, or perhaps any piece of news of a potential ceasefire for the ongoing madness or a glimmer of hope that this nightmare would end.

My relationship with existing friends in Gaza were strengthened further. They allowed me into the details of their lives amidst the endless killing, displacement, exhaustion, anxiety and other complex human feelings.

My heart skips a beat every time I hear of a bombing close to their displacement places, until I hear from them to know they are well, until the next time comes. Sometimes, I hesitate to ask about their being, as they are definitely not well, despite everything they say to reassure us and/or not to burden us with the impossible life they are living.

***

I don’t know the limit of pain a person can bear. What I do know is that amidst the ongoing genocide, we never once believed we could bear this unbelievable pain. The anxiety never leaves us, the helplessness that resides in us, the unparalleled disappointment… and the images that besiege us with their mythical cruelty.

How many times I wished to stop the rhythm of this world for the sake of Gaza, to stop this madness, how many times have I wanted to scream with all my heart so that someone would hear and stop a pain that I never imagined I could even bear a portion of.

Yet hope remains that the nightmare will end. Hope from which we derive our ability to continue for the sake of Gaza and its people, for the sake of Palestine.

The journey of recovery will be long, actually very long, and what awaits us may be more difficult than what we’ve already experienced. My hope remains in our ability to translate the pain into actions, so that the journey of freedom and liberation continues towards a homeland that we still dream of.

Samaa Abu Sharar is a Palestinian journalist and researcher living in Beirut. Her article on Gaza was translated from the 180post.com Arabic website.

CrossFireArabia

CrossFireArabia

Dr. Marwan Asmar holds a PhD from Leeds University and is a freelance writer specializing on the Middle East. He has worked as a journalist since the early 1990s in Jordan and the Gulf countries, and been widely published, including at Albawaba, Gulf News, Al Ghad, World Press Review and others.

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Wounders of Arabic

EDITOR’S NOTE: I wrote this article “On Arabic” in 2008 and posted on hackwriters.com. I am reprinting it here for relvance and archival use

Compared with English, Arabic is an easy read if it is written well. When you look at English, the perception of the language, written and oral, took centuries of development from archaic structures associated with the old English of Geoffrey Chaucer, passing to Shakespeare and Christopher Marlow to George Elliot, Charles Dickens, Virginia Wolfe as well as many others and not mentioning the new contemporaries.

With Arabic it’s different. Although there may have been stages of development through out the centuries, it seems the clarity of the Arabic language was a one-time affair, represented in the Holy Koran brought down from the skies through Angel Gabriel to Prophet Mohammad in the 7th century and passed on to the Muslim community.

The Koran represented a basis for the Arabic language as it is spoken and written today. Unlike English, back in the 7th century Arabic was written in a clear, transparent, effective tone that involved action, and designed from every member of the social community, rich and poor, educated and illiterate, a source of knowledge and speech and continued to be so as it passed down through the centuries.

With English it was different. First if all, the language itself was derivative from other linguistic structures like Germanic, Latin, and French, many of which have said this is what made it stronger; Secondly English was helped by the issue of economic development as new inventions, processes and way of doing things required the development of new words, terminologies and syntax which evolved from the 17th century onwards.

Today some have been known to criticize Arabic for failing to be innovative, or developing to meet the needs of modernization and even globalization, with its inability to produce new words and terminologies to pace with the development going on in the region and the world.

However, one of the points that has to be clarified is that as these inventions came from the western countries and as communicated in English, the language proved more flexible in coming up with new words and terms, as opposed to the Arabic language that adopted a reactive approach with linguists from the region acting haphazardly in their word formations rather than following a methodical pattern.

In the process as well, we tend to get used to hearing the words and terminologies in say the English language and when we hear their equivalents in other languages such as Arabic, as there is a sense of word creation even in translations, it becomes odd and foreign simply because our ears have got used to the English pronunciation.


But this is a different view related to globalization, how much are we as Arabs integrated into the international system, how much we take from it, what do we take, what do we buy, our consumer habits and trends and indeed, how much do we produce and contribute to world society.

While this in turn becomes related to our language, its use, how much we mix words, English-Arabic, Arabic-English, the fact of the matter is that the language itself, spoken by about 300 million people in 22 Arab countries and about a 1.5 billion in Muslim countries who read the Koran in Arabic, says a great deal.

Arabic is a cogent force, its simple, attractive and gets the point across in as a logical manner as possible. It’s easy to read and to understand. It’s structure is less complex as say French and German which are grammatically more demanding than the English language.

However, just like any other language, writing in Arabic has to be learnt, it’s a professional skill; that’s why today there is an endless beating about the bush were getting the idea across is deliberately pumped and inflated and there is much hankering because of political considerations relating to ruler, government, state, security apparatuses and so on.


These considerations are over-riding and smack directly with the professionalism of writing and the way the writing of Arabic should be as passed on and continued through out the holy Koran which is sometimes used as a source of criticism by western writers and pedagogics who claim the Arabic language lacks the basis for producing new words as do the other languages.

But when Arabic is spoken and written as part of the social community there is a sense of modernist continuum as expressed in its words, expressions, figures of speech and syntax found in the structure of the language.


Nowhere is this more emphasized than it is in the Koran. Written in the 7th century, the Koran is timeless in its spiritual message, a modernist document in its approach with words, phrases and expressions that apply as much today as when it was handed down, memorized and collectively written.

Words and expression apply as much then as they apply today. The word “car” for instance is used in one of its Suras (chapters) to signify a caravan route whereas its use today implies a vehicle, and striking the reader as if you are reading a modern document about social relations, economy, authority, and kinship.

The style of language appears to be modernist as well and not with case as it is say with the Bible that is written in old English, not as old as the language used by Chaucer, but is hard to fathom just the same.

That has proved problematic for the Koran. When translated into English translators often use the kind of language that is employed by the Bible, which does not reflect the actual modernist style of the Koran for the lucidness of the holy document becomes lost and replaced by an archaic and medieval structure once found in the language, although English has moved on tremendously.

© Marwan Asmar May 2008

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Dad Digs For Family After Israel Bombs Their House

Hammad’s house in the Sabra neighborhood was destroyed Dec. 6, 2023, during heavy Israeli bombardment. He said a powerful bomb weighing around 2,000 pounds (907 kilograms) struck the building while the family was inside.

On a mound of sand and shattered concrete that once formed the foundation of his six-story home in Gaza City, Mahmoud Hammad digs methodically through the debris, searching for the remains of his wife and children killed beneath the rubble.

Armed with little more than a small shovel and a metal sieve, the 45-year-old father filters sand by hand, hoping to find bone fragments that would allow him to lay his family to rest.

“In the absence of machinery, this is what we have,” he said, holding up the sieve.

Home reduced to dust

Hammad’s house in the Sabra neighborhood was destroyed Dec. 6, 2023, during heavy Israeli bombardment. He said a powerful bomb weighing around 2,000 pounds (907 kilograms) struck the building while the family was inside.

He lost his wife, six children, his brother, his brother’s wife and their four children.

Hammad survived but sustained severe injuries, including multiple rib fractures and injuries to his shoulder and pelvis. After months of partial recovery, he returned to the site to begin searching for his family’s remains.

“I wanted to bury them properly,” he said.

With the help of neighbors, he managed to retrieve and bury his brother and his brother’s family. But the bodies of his wife and children remain under layers of hardened debris.

“I collect what I can, piece by piece,” he said.

Missing under the rubble

Nearly 9,500 Palestinians are missing beneath destroyed buildings across the territory, according to official estimates in Gaza.

Officials said recovery efforts are severely hindered by the lack of heavy equipment needed to clear the debris. Despite a ceasefire that took effect in October, authorities said the entry of large-scale machinery remains restricted, limiting the ability of rescue teams to reach buried bodies.

Civil defense crews have repeatedly warned that the longer debris remains uncleared, the harder it becomes to recover remains.

Private grief amid mass destruction

Hammad said his wife was pregnant and close to delivery when the strike occurred, as medical services across Gaza were collapsing under the strain of the war.

“She and our unborn child died together,” he said.

Since December, Gaza has been battered by repeated storms that further displaced families living in makeshift shelters after their homes were destroyed.

For Hammad, however, the focus remains on the ruins before him.

Each day, he returns to sift through dust and fragments of concrete, driven by what he describes as a simple duty.

“They deserve to be buried with dignity,” he said.

At least 591 Palestinians have been killed and more than 1,598 injured in Israeli attacks since a ceasefire deal took effect Oct. 10, according to Gaza’s Health Ministry.

​​​​​​​‏Israel’s war on Gaza, which began Oct. 8, 2023, and lasted two years, has killed more than 72,000 Palestinians and wounded over 171,000, most of them women and children, and destroyed about 90% of Gaza’s civilian infrastructure.

By Tarek Chouiref in Istanbul for Anadolu

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