With Open Arms: Displaced Lebanese Flock to The Camps

By Samaa Abu Sharar

Over a million Lebanese have fled their homes in the south of Lebanon, the Bekaa Valley and the southern district of Beirut due to the unprecedented and indiscriminate Israeli raids on their cities. 

In the blink of an eye, over a million people lost literally everything and became displaced on the streets of the tiny capital and other Lebanese cities they believe are safer. Luckier ones were able to secure a corner in schools or other public places that were opened by the Lebanese government to temporarily host the displaced people. 

Along with the Lebanese, many Syrians and Palestinians were also displaced. Many of those resorted to the Palestinian camps to take refuge in the already cramped camps. This included refugee camps in Tyre in the south like Rashidieh.

A ‘Safe Place’

Photographer Rania Saadallah is a resident of the camp. She spoke to the Palestine Chronicle about the exodus of many families to the camp, particularly Lebanese and Palestinians with families in Rashidieh.  

According to Saadallah, most of those who arrived in Rashidieh came for two reasons; one, to remain close to their villages and towns in the south and two, because they lacked the financial means to go elsewhere.

“I know a family from Bazouriye; they are 14 individuals who came and stayed with their relatives, a family of seven, because they don’t have the means to rent a place inside the camp,” she said.

The Palestinian photographer told us that there are Palestinians who live in Lebanese villages in the south who also sought refuge in the camp as they did in the war of 2006.

“They consider the camp a safe place and it is close to their villages, but most importantly there is this familiarity between people of the villages and refugees in the camps,” she explained.

This familiarity and closeness that bond both people is undeniable and the latest events are proof of that.

Palestinian refugees across Lebanon rushed to help displaced Lebanese from the very start of Israel’s war on Lebanon.

Fraternity

The youth of Ain Al-Hilweh camp were amongst the first to rush to the streets to welcome the displaced Lebanese distributing water and snacks to those stranded in their cars.

According to Walid el-Ahmad, coordinator of the ‘Hand to Hand’ initiative, the unprecedented wave of displacement caught everyone by surprise because it was much bigger than anything that was anticipated by the Lebanese government, the United Nations Relief and Works Agency (UNRWA) or the Palestine Liberation Organization (PLO). 

El-Ahmad told the Palestine Chronicle that some people arrived at the Mar Elias camp in Beirut to stay with relatives and acquaintances but there were limited numbers because the camp is extremely small.

“We reactivated the emergency committee we created at the beginning of the genocide on Gaza, which is under the supervision of the Popular Committee of the camp,” he explained.

Enthusiasm to extend a helping hand to the displaced people was very visible.

“Despite their dire situation, refugees donated everything they had from money to food to mattresses, blankets, anything they could, they gave without hesitation,” he added.

El-Ahmad and many other activists in the camps confirm that help mostly came from individuals, small initiatives, or local organizations.

In many cases, the work of all those combined extended to schools surrounding the camps in the absence of the Lebanese government at the start of the displacement wave.

“We are entrusted with Palestine and its people until they return to their homeland,” a Lebanese man told el-Ahmad, who also supervises a clinic in the Mar Elias camp after he refused to take money from him for treating his son.

These sentiments of fraternity between Palestinians and Lebanese run very deep considering the common history and many sacrifices they both made for the Palestinian cause.

Contingency Plan 

Nazira Mohammed al-Haj, a social activist who lives in the Naher El-Bared camp in the north of Lebanon, confirms these sentiments of solidarity. 

“I have a friend, she has three furnished apartments in the camp. She offered two of them to displaced Lebanese families and provided them as well with groceries,” al-Haj said.

The activist emphasized that this is not a unique case as the majority of refugees in the camp rushed to offer anything they could afford. 

As part of a contingency plan, UNRWA has opened several schools across the country for displaced people and already said that it will open others if there is a need for that. Two of those are in Naher El-Bared camp.

The UN agency has announced that although it gives priority to Palestinian refugees, it also welcomes displaced people of other nationalities depending on the “availability of resources.” 

However, al-Haj told the Palestine Chronicle that the majority of people who arrived at Naher el Bared are staying with refugees in the camp. 

“Some people gave their furnished apartments free of charge to displaced Lebanese,” she explained.

“Even generator owners and satellite and internet providers in the camp offered their services free of charge, in addition to those who donated clothes, mattresses and food items,” the activist explained. 

Al-Haj attributes this overflow of solidarity with the displaced Lebanese to the fact that refugees in Naher el Bared went through a similar displacement in 2007 when clashes broke out between the Lebanese army and the Fateh El-Islam group.

Same Destiny

In the neighboring Beddawi camp, the scene is not different. Refugees of the camp along with Palestinian organizations constituted the rock for the displaced Lebanese.

Social activist Dalal Sharour spoke to the Palestine Chronicle about an initiative that was launched by the Palestinian Cultural Club in the camp through which they established a ‘station’ for all displaced Palestinians and Lebanese. 

The station provided people with places to stay, received donations and offered basic aid.

“The youth in Beddawi camp are very active. They drove in a big pick-up truck roaming the camp’s streets collecting donations, which were largely received through WhatsApp groups,” Sharour said.

The Palestinian activist told the Palestine Chronicle that the Popular Committee in the camp along with many organizations created an emergency unit to collect data on the number of displaced people and their needs.

“The emergency unit will have representatives from each organization so as to coordinate efforts and not duplicate the services extended,” Sharour explained.

There are still no official numbers on how many displaced Palestinians and Lebanese headed to Tripoli in the north of Lebanon where the two camps are located. What we know is that people from the south, Bekaa and Beirut headed to Tripoli because at the moment it is considered safer than other areas.

Researcher and consultant in refugee studies Jaber Suleiman told the Palestine Chronicle that the overwhelming solidarity that the Palestinian refugees have shown towards the displaced Lebanese is expected and not strange to Palestinian refugees.

“In the face of the second phase of genocide, which started in Gaza and is continuing in Lebanon, there is a state of national Lebanese solidarity and the Palestinians are part it,” he said. 

“Palestinians more than others feel the suffering of displacement and leaving one’s homes. These generations in the camps are the generations of the first, second and third Nakba, and they feel more than others with the Lebanese displaced from their villages,” the Palestinian researcher said.

Suleiman also attributes the support and solidarity to the deep gratitude Palestinians in Lebanon feel towards the Lebanese for the sacrifices they are enduring in support of Gaza and the Palestinian cause.

“If they could, they would place them in their eyes and hearts as a sign of gratitude for all they are doing,” he said.

According to Suleiman, this is not the first time that Palestinians have welcomed displaced Lebanese into their camps, since in 2006 many took refuge in Ayn el-Helweh camp despite the hardships these refugees face in a country that deprives them of many of their basic rights. 

“They share the same destiny and they shed the same blood on the same soil against a common Zionist enemy, thus it’s no surprise to see this solidarity,” Suleiman concluded.

 This article is reproduced from the Palestine Chronicle.

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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