|News and opinions on situation in the Middle East|
|Source||GI Special #110: OCCUPATION PALESTINE|
Child of Holocaust Survivors Condemns Israels Brutal Racist Terrorism Against Palestinians;
[Harvard University professor Sara Roy has for some time been arguably the leading scholar on the economic effects of the Israeli occupation of the West Bank and Gaza. In this essay, published in the current edition of the Journal of Palestine Studies, she departs from this center of analysis and tells us a more personal story.]
Some months ago I was invited to reflect on my journey as a child of Holocaust survivors.
The Holocaust has been the defining feature of my life. I lost over 100 members of my family and extended family in the Nazi ghettos and death camps in Poland.
As with the Holocaust, I tried to remember my very first encounter with the occupation.
One of my earliest encounters involved a group of Israeli soldiers, an old Palestinian man, and his donkey. Standing on a street with some Palestinian friends, I noticed an elderly Palestinian walking down the street, leading his donkey. A small child no more than three or four years old, clearly his grandson, was with him. Some Israeli soldiers standing nearby went up to the old man and stopped him.
One soldier ambled over to the donkey and pried open its mouth. "Old man," he asked, "why are your donkey's teeth so yellow? Why aren't they white? Don't you brush your donkey 's teeth?" The old Palestinian was mortified, the little boy visibly upset. The soldier repeated his question, yelling this time, while the other soldiers laughed. The child began to cry and the old man just stood there silently, humiliated. This scene repeated itself while a crowd gathered.
The soldier then ordered the old man to stand behind the donkey and demanded that he kiss the animal's behind. At first, the old man refused but as the soldier screamed at him and his grandson became hysterical, he bent down and did it. The soldiers laughed and walked away. They had achieved their goal: to humiliate him and those around him. We all stood there in silence, ashamed to look at each other, hearing nothing but the uncontrollable sobs of the little boy. The old man did not move for what seemed a very long time. He just stood there, demeaned and destroyed.
I stood there too, in stunned disbelief. I immediately thought of the stories my parents had told me of how Jews had been treated by the Nazis in the 1930s, before the ghettos and death camps, of how Jews would be forced to clean sidewalks with toothbrushes and have their beards cut off in public. What happened to the old man was absolutely equivalent in principle, intent, and impact: to humiliate and dehumanize. In this instance, there was no difference between the German soldier and the Israeli one. Throughout that summer of 1985, I saw similar incidents: young Palestinian men being forced by Israeli soldiers to bark like dogs on their hands and knees or dance in the streets.
In this critical respect, my first encounter with the occupation was the same as my first encounter with the Holocaust, with the number on my father' s arm. It spoke the same message: the denial of one's humanity. It is important to understand the very real differences in volume, scale, and horror between the Holocaust and the occupation and to be careful about comparing the two, but it is also important to recognize parallels where they do exist.
It was not until I lived with Palestinians under occupation that I found at least part of the answers to some of these questions. I learned, for example, what sheer terror looked like from my friend Rabia, eighteen years old, who, frozen by fear and uncontrollable shaking, stood glued in the middle of a room we shared in a refugee camp, unable to move, while Israeli soldiers were trying to break down the front door to our shelter. I experienced terror while watching Israeli soldiers beat a pregnant women in her belly because she flashed a V-sign at them, and I was too paralyzed by fear to help her. I could more concretely understand the meaning of loss and displacement when I watched grown men sob and women scream as Israeli army bulldozers destroyed their home and everything in it because they built their house without a permit, which the Israeli authorities had refused to give them.
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It is perhaps in the concept of home and shelter that I find the most profound link between the Jews and the Palestinians, and perhaps, the most painful illustration of the meaning of occupation. I cannot begin to describe how horrible and obscene it is to watch the deliberate destruction of a family's home while that family watches, powerless to stop it. For Jews as for Palestinians, a house represents far more than a roof over one's head; it represents life itself. Speaking about the demolition of Palestinian homes, Meron Benvenisti, an Israeli historian and scholar, writes:
It would be hard to overstate the symbolic value of a house to an individual for whom the culture of wandering and of becoming rooted to the land is so deeply engrained in tradition, for an individual whose national mythos is based on the tragedy of being uprooted from a stolen homeland. The arrival of a firstborn son and the building of a home are the central events in such an individual's life because they symbolize continuity in time and physical space.
Israel's occupation of the Palestinians is the crux of the problem between the two peoples, and it will remain so until it ends. For the last thirty-five years, occupation has meant dislocation and dispersion; the separation of families; the denial of human, civil, legal, political, and economic rights imposed by a system of military rule; the torture of thousands; the confiscation of tens of thousands of acres of land and the uprooting of tens of thousands of trees; the destruction of more than 7,000 Palestinian homes; the building of illegal Israeli settlements on Palestinian lands and the doubling of the settler population over the last ten years; first the undermining of the Palestinian economy and now its destruction; closure; curfew geographic fragmentation; demographic isolation; and collective punishment.
Palestinian children throw stones at an oncoming Israeli Army tank, during an ongoing army incursion in the occupied Palestinian city of Jenin Aug. 23, 2003. (AP Photo/Mohammed Ballas)
Israel's occupation of the Palestinians is not the moral equivalent of the Nazi genocide of the Jews. But it does not have to be. No, this is not genocide, but it is repression, and it is brutal. And it has become frighteningly natural. Occupation is about the domination and dispossession of one people by another. It is about the destruction of their property and the destruction of their soul. Occupation aims, at its core, to deny Palestinians their humanity by denying them the right to determine their existence, to live normal lives in their own homes. Occupation is humiliation. It is despair and desperation. And just as there is no moral equivalence or symmetry between the Holocaust and the occupation, so there is no moral equivalence or symmetry between the occupier and the occupied, no matter how much we as Jews regard ourselves as victims. Memory in Judaism--like all memory--is dynamic, not static, embracing a multiplicity of voices and shunning the hegemony of oBut in the post-Holocaust world, Jewish memory has faltered--even failed--in one critical respect: it has excluded the reality of Palestinian suffering and Jewish culpability therein. As a people, we have been unable to link the creation of Israel with the displacement of the Palestinians. We have been unwilling to see, let alone remember, that finding our place meant the loss of theirs. Perhaps one reason for the ferocity of the conflict today is that Palestinians are insisting on their voice despite ou otnued and desperate efforts to subdue it.
Within the Jewish community it has always been considered a form of heresy to compare Israeli actions or policies with those of the Nazis, and certainly one must be very careful in doing so. But what does it mean when Israeli soldiers paint identification numbers on Palestinian arms; when young Palestinian men and boys of a certain age are told through Israeli loudspeakers to gather in the town square; when Israeli soldiers openly admit to shooting Palestinian children for sport; when some of the Palestinian dead must be buried in mass graves while the bodies of others are left in city streets and camp alleyways because the army will not allow proper burial; when certain Israeli officials and Jewish intellectuals publicly call for the destruction of Palestinian villages in retaliation for suicide bombings or for the transfer of the Palestinian population out of the West Bank and Gaza; when 46 percent of the Israeli public favors such transfers and when transfer or expulsion becomes a legitimate part of populascourse; when government officials speak of the "cleansing of the refugee camps"; and when a leading Israeli intellectual calls for hermetic separation between Israelis and Palestinians in the form of a Berlin Wall, caring not whether the Palestinians on the other side of the wall may starve to death as a result.
What are we supposed to think when we hear this? What is my mother supposed to think?
In the context of Jewish existence today, what does it mean to preserve the Jewish character of the State of Israel? What sort of meaning do we as Jews derive from the debasement and humiliation of Palestinians?
I have concluded that one way to pay tribute to those we loved who struggled, resisted and died is to hold on to their vision and their fierce outrage at the destruction of the ordinary life of their people. It is this outrage we need to keep alive in our daily life and apply it to all situations, whether they involve Jews or non-Jews.
It is this outrage we must use to fuel our actions and vision whenever we see any signs of the disruptions of common life: the hysteria of a mother grieving for the teenager who has been shot; a family stunned in front of a vandalized or demolished home; a family separated, displaced; arbitrary and unjust laws that demand the closing or opening of shops and schools; humiliation of a people whose culture is alien and deemed inferior; a people left homeless without citizenship; a people living under military rule.
Because of our experience, we recognize these evils as obstacles to peace. At those moments of recognition, we remember the past, feel the outrage that inspired the Jews of the Warsaw Ghetto and allow it to guide us in present struggles.
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