Israel: A Cultural Destroyer in Gaza

It is unthinkable for “culture” to be destroyed by wars, yet in Gaza it is. Culture, its monuments and symbols have long become  military targets crushed in a sadistic and criminal context where the aggressor targets the human and civilizational components of the subjugated party. This is what the Israeli occupation wants from its war on the Gaza Strip, brutal images committed for more than 14 months.

The Rashad Shawa Cultural Center (RSCC) is evidence of the Israeli “scorched-earth” policy on the Gaza Strip. The center was transformed from a cultural symbol receiving hundreds of people daily as part of its intellectual, cultural, and artistic activities, exhibitions, and communicating with the world in seminars addressing all local and global issues, into a destroyed, desolate place now for displaced people who seek shelter from the Israeli Nazi Holocaust the occupation is waging across the Strip.

Following 7 October, 2023, the Israeli aggression began targeting all cities and regions of the Strip, especially the northern governorates, and spreading death everywhere with the residents of Gaza finding themselves forced to move from one place to another, seeking nothing more than escape from the Israeli cauldrons of death.

Weeks passed after the start of that aggression while  temporary truces only lasted for a few days, allowing the people of the Al-Rimal neighborhood in Gaza City to return to their wrecked homes, only to be shocked by the the gutted Center that had become a thing of the past, after the Israeli army and occupation bombed it.

The residents had long been accustomed to seeing this great cultural edifice. Inside were chants, competitions, and humming of readers in the library that held more than 100,000 books in the sciences, knowledge, and arts, and a source of pride for the residents of Gaza becoming a destination for visitors from all over the world; a beaconed intellectual window that expresses Palestinian civilization with its diverse spectrums and openness to the world, in addition to what it represented of dear memories, now turned upside down by the brutality of the occupation into a pile of dirt.

The Gaza Municipality condemned the Israeli destruction of the Center, as part of its barbaric aggression on the Gaza Strip, killing thousands of civilians, destroying the city’s main landmarks, and erasing the cultural memory of the Palestinian people according to the Palestine Information Center.

The municipality called on UNESCO to intervene and condemn the occupation’s crimes against cultural centers, libraries, and historical and archaeological landmarks of the city.

The RSCC was the first of its kind to be built in Palestine, and named after Rashad Shawa, who served as the  mayor of Gaza between 1972 and 1975, and built this center to become a Palestinian cultural beacon.

The architectural and engineering plans for establishing and designing the center began in 1978 and it first opened its doors in 1985 and its printing press began the following year  with the center slowly expanding its activities reaching a peak in the 1990s and especially after 1994 when the Palestinian Authority took its seat there.

The RSCC center had a distinctive design that give it a modernistic outlook spread over two floors with a spiral stairway and an impressive triangular roof. In 1992, it was nominated for the Aga Khan Award for Creativity in Architecture. Before its destruction, those in charge took care of it and restored it periodically to preserve its distinctive architectural appearance.

The building witnessed important events in the history of the Palestinian cause, including: Hosting sessions of the National and Legislative Councils, and visits by heads of state, including former US President Bill Clinton in 1998 met by the late Palestinian President Yasser Arafat, and many world figures.

Cultural isolation

Before its destruction, the center worked to end the cultural and civilizational isolation the Palestinians suffered from as a result of the Israeli occupation, and its attempt to erase the Palestinian identity and steal its heritage.

Even before its destruction, the center faced global isolation because of the continued Israeli siege that was imposed on Gaza since 2007 and the worsening economic situation that was created and which was reflected in the social and cultural aspects of life in the Strip.

As with all aspects of life in Gaza, nothing has remained the same, the buildings no longer stand, the patterned landmarks destroyed, families scattered while institutions reduced to brick and mortar if not plotted out.

Culture usually plays its role in awareness and enlightenment but here and over the past months, it has become a witness to the tragedies of massacres, separation of family and friends, and the endless journeys of people forced to move with the center reduced to housing refugees who place plastic bags on its walls to protect themselves, and light fires to try and keep warm from the harsh winter.

In its ongoing aggression on the Gaza Strip, the Israeli occupation targeted the cultural and scientific centers of Gaza, its universities, and all outlets expressing the identity, civilization and heritage of the Palestinian people to obliterate their cultural landmarks so that the barbarism of occupation is entrenched in their public memory and the identity of the right of the owners to the land and holy places erased.

Israel Will Not Succeed

The RSCC was not the only architectural and cultural victim of the Israeli aggression as the destruction machine flattened universities and other cultural centers, including Al-Saqa Palace in Gaza City’s Shuja’iyya built at the end of the Ottoman period during the reign of Sultan Muhammad IV.

In November 2023, Abaher Al-Saqa, professor in the Department of Social and Behavioral Sciences at Birzeit University, wrote: “Beit Al-Saqa, or as people call it, Qasr Al-Saqa, was built by my late grandfather’s cousin, Ahmad Al-Saqa, one of the city’s major merchants. Its walls are studded with sandstone and the ceilings are Roman marble. It is 350 years old and was designated by the family to be turned into a cultural center after it was restored by the Islamic University. It was bombed as part of the brutal colonial bombing. The colonial authorities are exterminating the city’s urban and architectural history, in parallel with the genocide.”

Riwaq, the Palestinian Center for Popular Architecture, based in the West Bank city of Al-Bireh (which participated in the restoration of Beit Al-Saqa with the Iwan Center of the Islamic University of Gaza), noted in a recent post the house was completely bombed on 9 November, according to Aser Al-Saqa, a member of the family that owns the historic building in Shuja’iyya.

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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An Egyptian House in a German Town

An Arab house in a German town, all the trappings of a different culture, Egyptian, Jordanian, Syrian, and Yemeni, an Oriental setting in a traditional western German context.

The town is Bruchsal, to the west of Frankfurt, owners, the Burkards, they fell in love with a different culture, and decided to “transport it” to their house and in their lands, having lived in Cairo in the 1970s and 1980s.

Helmut Burkard and his wife Beta decided to pack their belongings and their kids in 1974 and move to Cairo. Neighbors told him “you are mad” to go to the Middle East at that precise moment. “Its dangerous.”

But he wasn’t swayed. They loved every single minute of it. Helmut teaching music at a convent, Beta, an economist by training had become a proper housewife, and the two kids growing up.

Over the years Beta spent her time collecting traditional artifacts, souvenirs, paintings and different copies of the Quran from Cairo’s old Souqs and Bazaars as she had a preordained feeling that one day she and her family would go back to their home on Mozart Way and fill it and make it a house of converging cultures.

And so today as you enter the house, you are immediately struck by the mementos, artifacts, framed pictures, the rugs, swords, scabbards hanging on the different walls of the house. The speak of a different culture, and a far away civilization embedded in a geographical separateness, novel, yet very human.

What’s fascinating about this house is that it’s totally covered with trinkets and memorabilia. The stairs, landing, living room, bedrooms all smell of a civilization that is anything but German, yet relaxing and soothing.

Pottery, pans, Arabic coffee pots, earrings worm by Bedouin women adorned the place from head to foot together with wall paintings by different Egyptian artists.

In fact, if it wasn’t for the large black piano in the living room, and the number of German books, a visitor like way would be forgiven for thinking the house belongs to a foreign family living in rural Germany.

Every wall, every corner, nook and cranny of every room—literally—filled with every aspect of an Arab life which the Burkards lived either in the long stretch in Cairo, and or the vacationing he used to take his family to in different parts of Jordan, Syria and Yemen.

Beta just kept collecting on these holidays inevitably made driving through these areas. “I wanted my family to experience these countries by roads, and not through planes,” he used to say.

The house is an Arabic treasure. On Mozart Way, you can’t say, “oh I want to write an impressionistic piece on this house” simply because of the intricate detail involved in these artifacts. The house tells a story of a past the Burkard’s lived in. If you let Beta go on, she would speak for ages on how she got this piece, and from which Souq she had to go to.

You can’t point to any particular room and say this is the pride and joy of the Burkards. They are all special. Take the living room, for instance. One is struck by its aura of combination of religiosity, culture, art, music and literature that spanned across.

There was picture frame of Al Faateha (Opening chapter of the Quran), engravings of the name of Allah (God) and Prophet Mohammad on different plates.

In a small side section named by Helmut Burkard as the “Arabic room”, there is a mixture of Arabesque and teak, a desk, a large rounded Arabesque coffee table with a copper plate and a traditional wooden shield used as a divide from one section of the house to another.

Of course both husband and wife know what all these means. Helmut speaks good Arabic with an Egyptian accent, so does Beta although she didn’t let on. But Helmut was directly in touch with the local population, that’s why he picked up the accent and the slang.

After Egypt the Burkards went back to Germany, however, Helmut returned to Jordan in 1996 as a fellow teaching in the Music National Conservatory where he remained till 2003. He first came to Cairo when he was in his early 40s, now he was in his 70s, his kids grown up, and his wife Beta attending the garden and on frequent trips to Switzerland which is just around the corner from where they lived. But he was still a “musical fighter”, humming to himself a piece by Mozart or Bach as he went down the corridor.

At the Conservatory, he established an exchange program where German pupils came to Jordan to play music followed by Jordanian pupils going to Germany to play classical music with Arab themes. He called this a “musical culture of dialogue”; the German pupils would also learn different Arabic pieces and even sing them.

Helmut, now in his early 80s, and who brought the last German music group to play in Amman in 2010, is a strong believer in a culture of dialogue between east and west as a means to bringing people closer together.

His house is a testimony to that.

This artical is reprinted from my account on Hubpages

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Nakba Art

Art of the Nakba

My painting called”Nakba of Palestine “on May 14 1948 the land of Palestine was stolen by evil wicked power after that the Palestinian disperse all over the world.

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Artist Said Elatab

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