Disrupting the Narrative: Israel and Palestine (Part I)

Abigail recently returned from a two-week-long Unitarian Universalists for Justice in the Middle East (UUJME)  human rights delegation to Israel and Palestine. UUJME’s mission is “to promote peace and justice in Israel-Palestine, including a settlement of the conflict affirming the equality, dignity, freedom and security of all peoples involved.”

“Be careful,” people told me. “It’s dangerous there.” Silent, but implicit, the message carried—they are dangerous there. The people. The children—“little snakes,” according to a recent post by Israel’s justice minister. Terrorists.

And then I went there. To Jerusalem. To the West Bank. To Palestine.

So many small cups of strong Arabic coffee, brought out on trays in an instant welcome wherever you go. Street food sellers who pinch fresh-fried balls of falafel into paper with a slap of tahini sauce and offer them over the counter, enticing people off the street and into their tiny shops. “Here, lady! Here, sir!” Warm bread and fresh hummus and again and again, the little Arabic I know—zaky, delicious. Shukran. Thank you.

Our Palestinian guide, who lost 29 family members in the massacre of the village of Deir Yassin by Zionist paramilitary groups. Who still remembers the 1967 War, growing up in Jerusalem and seeing the stark before and after of occupation, the dead bodies in the streets. Who still laughs and teaches us jokes in Arabic and leaves early for his nephew’s wedding one night, returning with stories of flowers and joy and life unfolding.

A birthday party we see one night in Bethlehem—balloons and cake and Palestinians and hijabs and babies. It is a young woman’s birthday, and as the people sing and she opens presents and they all laugh and clap and smoke hookah together, the joy is palpable. Life happens. Birthdays come. Babies grow. Cake is eaten. No people are inherently joyless or violent or vicious. They are naturally lovers and laughers and good. Later I write in my journal, This is the Palestine I wish the world could see.

Sitting in the small town of Bethlehem in the cool evening air with my Palestinian host family, drinking sweet mint tea. We are outside their little house overlooking the hills (where in the distance a settlement lies, separated by electric fences from the Palestinians), and our host father points out the houses around him, all belonging to family members. He tells us about the huge family reunions they have at Christmas—1,500 people!—and I ask him how long his family has been in Bethlehem. He laughs. “Forever! A long, long time—before Jesus Christ!” I think about what it must be like for a family to have been in a place for thousands of years, for so many generations (since, one might say, time immemorial). To have ancestors, perhaps, who listened to Jesus or walked past the ancient Temple. Then to be told that you do not belong—that the land is not yours.

Later in the evening, he shows us the view from the roof, where he is building a new floor with his own two hands. He gestures across the village and tells us about how, in their small town of Beit Sahour outside of Bethlehem, the families all form soccer teams every summer, holding a tournament (which his family has won for the past five years, he tells us proudly). “Christians and Muslims, we all play together. Here, we don’t ask about religion. We are together, friends, here in Beit Sahour.”

Tent of Nations entrance

We drive to Tent of Nations, a West Bank farm owned by a Palestinian family who has been threatened by the Israeli military, who has tried to take their land. The Israeli army has blocked the road to their farm with toppled rocks, so we have to stop the bus on the dusty road (next to a field claimed by Israeli settlers and in sight of a hilltop Israeli settlement) and walk the rest of the way in the dry, hot air under a bright sun. When we get to the gate of Tent of Nations, a jovial Palestinian man hurries down the hill, waving. He opens the gate and greets us, shaking each of our hands. “Marhaba,” I say.

“You speak Arabic?!” Beaming.

“Only a little.”

But still it makes him happy, and as we walk, he tells me his name. Daher. That he was named after his grandfather. He asks me what I want to do. “I’m studying to become a minister. A religious leader.”

“A pastor?”

“Yeah, pretty much.”

“Oh, you must come to my chapel! I built a church underground, in a cave. You must pray there. When do you become a pastor?”

“A few years?”

“Then you come back. A few years, you come back, you pray in my chapel.”

I make a promise I hope I can keep.

Later, as I sit there, in a tent, sipping fresh grapefruit juice and seeing the laundry flapping in the wind and the grapes growing in the sun, the call to prayer echoes up from the Palestinian village below. Dasher’s brother Dawud speaks, with deep pain on his face, about the thousands of their trees which had been uprooted by Israeli settlers and the army. “Who would hurt so many innocent trees?” he asks. And then he tells us how they have replanted the trees, how they hand-water them. A prayer of hands. So much prayer, in this one place. So much faith. A blessing. A place where I can feel God.

I meet a beautiful young Palestinian woman working with with our tour company. She and I connect, and she opens up to me with unexpected candor. About her hopelessness for the future of her children. About her longing for them to know Arabic and love their culture. About her frustration with how Israel has tried to present the Middle East as broken, “like we are all trying to kill each other.”

“I think my life has been very sad,” she confides in me somberly, putting her beautiful face in her delicate hands.

Aida Refugee Camp

We go to the Aida Refugee Camp in the West Bank.

The camp itself is very powerful. In some ways, bleak—concrete structures growing floors as families expand. Very little greenery. Narrow pathways between crowded buildings. No playground for the many children we pass. And yet, there is a steadfast spirit—what the Aida guide calls “beautiful resistance.” Art covers the gray concrete walls, promising return and resilience and calling for justice.

The children also surprised me. They laugh and play games and run, finding joy even with concrete walls closing in on them from all sides. Many of them speak to us in English—“Hello!” “What is your name?”

One sucks on a popsicle, wide-eyed. Another starts saying her ABCs. One little girl, all in pink with brown hair and browner eyes, comes smiling toward me. “Hello,” I say. She doesn’t reply by saying anything, but she smiles and comes up to me. Placing her open hand on my forearm to hold it, she looks into my eyes. Her face is bright and alive. Then she lets go and skips away up the alleyway. An instant of truly seeing one another. The divine spark of one connecting to that of another. Infinite possibility.

In Nazareth, at the bar of an Arab-Palestinian hotel, the bartender is friendly, pouring us shots of tequila as well as ones for himself and the chef. We clink, and he says, “Welcome to Nazareth.” Then the shot, the lime, the burn, and the laughter.

Another young man comes up later to man the bar, refilling our beers for free (“For you, it’s free refills—like McDonald’s”) and teaching us the differences between Palestinian and classical Arabic (as well as all the other area dialects). He tells us that even a few years ago, the guests who came to the hotel were mostly evangelical Christians who didn’t know about the conflict—and didn’t care to learn or even hear about it. But, recently, he’s started to meet more people who care. Americans who want to change things. When it finally gets too late and we decide to head to bed, he says to us, “I’m glad you all are here. This is the movement we’ve been waiting for.”

The next morning in Nazareth, I sneak out early in the morning to wander the Old City. It is magical, wandering through the sandstone streets with patterned paving stones and bougainvillea spilling over the edges of walls. The market is just coming alive, men hauling crates of vegetables and calling out “As-salamu alaykum” to each other while wizened women set up shop with clothing and other wares. When I pass a shop where I decide to buy something, they are excited to see me, ushering me in and serving the traditional small cup of scorching hot Arabic coffee. I talk with the shopkeeper, telling him how much I’ve loved the trip so far, where we’ve been, where we are going. I find out his family is Armenian—that they’d fled the genocide 100 years ago.

“We need more people like you,” he tells me, “always smiling.”

“It’s a beautiful place. I can’t help but smile.”

“Then you should stay.”

And I want to.

Continued in “Disrupting the Narrative: Israel and Palestine (Part II)”

All images: Abigail Clauhs.

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5 thoughts on “Disrupting the Narrative: Israel and Palestine (Part I)

  1. This is a very insightful piece in an area of the world that seems to have been forgotten. Thank you for sharing your story.

  2. This sounds like a fantastic trip, with many great opportunities to meet people we often don’t hear from. But in the interests of balance, I feel I must say:
    (1) Did you get to speak to any Jews, including some who lost family in wars, and others who are working publicly and without government interference (or fear of reprisal) for peace?
    (2) Did you have contact with Palestinian Muslims? If so, did you perceive any differences in their approach from that of Palestinian Christians?
    (3) Did Christians you met talk about their sense of insecurity in a largely Muslim land? Did you get to speak with Armenians in the Old City?
    (4) Did you meet with Israeli Arabs (i.e, citizens of Israel)? Without a doubt they are often treated as “second-class citizens.” Many suffer from fewer municipal services, poorer schools, etc. One might say they are the “blacks” of Israel. What did they add to the picture?
    (5) When I stayed over night with a Palestinian peace activist in Hebron a few years ago, he and I got to talk about the role that history plays in the current conflict–and specifically the role of the Holocaust on the one hand, and the role of the Nakhba–the “disaster” that was the “War of Independence”– on the other. I was reminded of that conversation by your reference to Deir Yassin. It all begs the question: How can we acknowledge history–and then, without denying it, move on, so that the future can be different from the past?

    1. Hi George,

      Thank you for your thoughtful comment! I did indeed meet with Jews, Palestinian Muslims, Armenians, and Israeli Arabs on the trip–and have lots of stories and thoughts about it, which I plan to write about here on State of Formation! In fact, some of the very questions you asked are ones I plan to address. However, in the interest of (a) respecting State of Formation’s word count limits per post (hard as it may be!), and (b) focusing on specific topics for each post, this post (and the forthcoming Part II of it) focused on some of my personal experiences with Palestinians. I hope you’ll stay tuned for more complexity and explorations of different topics to come!

  3. Fantastic. I look forward to future posts, and am already envious of your trip!

  4. This is a really insightful article and gives a good perspective on a hidden area of the middle east. Thank you for sharing this!

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