palestine

Sylvie Leber’s speech at the anti-Netanyahu protest in Melbourne, 19/2/17

i Feb 28th 2017

Sylvie Leber, having just returned from a study tour of the Middle East, spoke at the protest against Benjamin Netanyahu’s visit to Australia this month. Here is the full transcript, republished with her permission:

The reason I’m here speaking to you today is to let you know that as an Australian Jew, Israel’s prime minister, Benjamin Netanyahu, does not speak for me or in any way represent me. There are many Jews in Melbourne and elsewhere around the world who feel the same way.

I am an Ashkenazi Jew, born in France of French parents and East European grandparents, three of whom were murdered by the Nazis during World War II.

I’ve never felt or believed that as a Jew I should feel connected to Israel or need to visit it, live there or donate money to it. For me Judaism is not a nationality: it’s my ethnicity and culture. From what I’ve seen and learnt in life, nationalism has been a precursor to war and conflict. A favourite slogan of mine is:
“Nationalism teaches you to take pride in shit you haven’t done and hate people you you’ve never met” (excuse the language).

But recently I decided I must finally see for myself what is happening in a part of the world that has had one of the longest standing conflicts, and so this year I went on a study tour of Israel/Palestine, organised by the Australian Palestinian Advocacy Network (APAN).

We visited a Palestinian refugee camp in Lebanon, then travelled to East Jerusalem, Bethlehem, Ramallah, Nazareth, Nablus and Jordan Valley. We couldn’t get permits to visit Gaza (surprise, surprise).

It was an interesting, powerful and at times a quite disturbing experience. We met many Palestinians. They were refugees, activists, business people, community workers, lawyers, teachers and of course tourism and hospitality workers. If I spent any length of time in conversation with a Palestinian I was eventually open about being Jewish. I was blown away that NOT ONCE did I ever feel a hint of hatred or racism towards myself or other Jews.

Other people we met included Australian consular staff, a young former Israeli army conscript turned anti-demolition activist, Bedouin activists and an acclaimed local British journalist.

We met a Christian Arabic family: they were shopkeepers that had previously run a guest house next door. They told of how they were frequently raided in the early hours of the morning during the time the Wall was being built just across the street from their home. The Wall immediately separated members of this family from each other. Common stories we heard were about army raids while people slept, and families and spouses separated by the Wall.

I saw countless destroyed Palestinian villages with piles of rubble left behind. It is said if you see cactus growing where there is nothing, it was probably the former location of Palestinian villages. We saw lots of tough cacti growing amid the rubble. Bulletholes were to be seen often. I saw empty tear gas canisters and other used weaponry near the Wall. I often felt I was in a war zone and finally understood why all my friends and family said “stay safe” before I left Australia.

Palestinian villages were distinguished from Jewish settlements by the black water tanks on the roof of their houses as there was constant uncertainty of water being cut off. Jewish settlements were well serviced and often had ‘Jewish people only’ roads leading to them not only for ‘security’ reasons but so that they could escape the traffic jams.

We were regularly stopped by soldiers and police while driving to different locations and then there were the checkpoints everywhere. Traffic was regularly held up. One day there were dozens of military buses and police vans with sirens and flashing lights which I later found out were heading towards a Palestinian village which was being demolished illegally by the authorities and where the residents were protesting and resisting.

Perhaps the most shocking thing I saw was in the most peaceful of places, Old Jerusalem, where a young Jewish couple (he was wearing a skull-cap or yarmulke) were wheeling their baby in a pram. The man, a civilian, was wearing a machine gun over his shoulder. I later found out Jewish settlers were easily able to get permits to carry weapons.

The very complicated political history and current administrative regime, walls and borders (with the A, B and C sections), demolitions programs, illegal settlements and permit systems of the region is complex, weird to the point of resembling futuristic science fiction beyond my grasp. I won’t attempt to analyse or comment on it except to say that it seems to be intentionally humiliating, oppressive and racist against Palestinians, Israeli Arabs and Bedouins, and is spiralling out of control. This intensification and escalation is being orchestrated by Netanyahu’s regime.

On a positive note, I was struck by the beauty and richness of the Palestinian culture, their dance, music, art and crafts, poetry and the strong focus on education. This was particularly highlighted in the refugee camps where people lived in the toughest of circumstances, severe overcrowding, electricity regularly cut off, no jobs and the lack of enough medical and education services which we take for granted here.
I was struck by how resilient most Palestinians were under the circumstances. The major problem for Palestinians though, from what I saw and heard, is that their political organisations are dis-organised and not united.

One Palestinian activist when asked if she held out any hope for a peaceful solution said that her hope was there, but that it was frozen for now.

My frozen hope melted a little this week when for the first time for the Australian Jewish community, the official body, the Executive Council of Australian Jewry (ECAJ) criticised Netanyahu for the illegal demolitions and destruction of Palestinian-owned homes and agricultural land and the building of 4000 new settler homes. Saying it was ‘troubling’ and ‘counterproductive’ and hopefully that the legislation will be overturned in Israel’s supreme court to show that it’s democracy is still alive. This was reported in the Australian Jewish News, a pro-Zionist newspaper that rarely approves of any criticism of the Israeli government.

I think the only thing that will work eventually is a Binational Democracy where Israel is no longer a Jewish state but a multi-cultural one and which must include the displaced Palestinian refugees right of return to their former homes. You may say I’m idealistic but I think it’s the only way Justice and Peace will prevail.


 

Netanyahu comes to Australia amidst protests from the Australian Jewish community – media release 20/2/17

i Feb 21st 2017

The Israeli Prime Minister is due to arrive in Australia on Wednesday 22nd at the invitation of Foreign Minister Julie Bishop.  Despite the strong support that the Australian government has given the current Israeli government, there is growing concern and condemnation of Israel’s actions under Netanyahu.

The Australian Jewish Democratic Society (AJDS) endorsed and spoke at a protest, ‘Melbourne says no to Netanyahu,’ organised by a Coalition Against Israeli Apartheid and held in Melbourne on Sunday February 19th.  The AJDS is particularly concerned with the rising shift in right wing, anti-democratic policies, and recurrent human rights violations committed by Israel under Netanyahu’s leadership.

Most recently, there has been a record-breaking increase in the demolition of Palestinian and Bedouin houses and villages, as well as the passing of the Expropriation Bill which retroactively claimed some 4,000 Palestinian houses and permitted increased settlement building, despite international condemnation of the settlements as a clear barrier to peace.

Netanyahu has declared that there will be no Palestinian State and refused to engage in negotiations for peace, while enacting policies that further dispossess Palestinians of their land and basic freedoms.

Dr Jordy Silverstein, AJDS executive member, says:

“The Israel that Netanyahu has furthered is not one that represents Jewish or democratic values: it moves Palestinians and Israelis further away from achieving justice and peace. As a result, increasing numbers of Jewish people worldwide are standing up in opposition to the policies and practices of Netanyahu and his governmental coalition.”

In one example, a petition titled ‘Jewish Australians say no to Netanyahu’, initiated by a diverse group of Australian Jews, has been signed by over 600 Australian Jews and their supporters, with many commenting on their disappointment, as Jews, in the actions of the State of Israel under Netanyahu.   The petition draws attention to increased demolitions, the two wars in Gaza, the corruption charges that Netanyahu is currently under criminal investigation for, and Netanyahu’s blind support for President Trump despite the climate of antisemitism that he is invoking.


 

The comeback of Palestinian cuisine: a brief account

i Jan 5th 2017
Maqluba is considered the icon of Palestinian food

Maqloubeh is often said to be the Palestinian national dish: an upside down, layered, caramelised and unctuous rice dish. This one is from Palestinian Cuisine, one of many recently launched Palestinian food blogs.

Since we are proudly hosting acclaimed Gazan chef, Laila el-Haddad, for her Australian tour in April 2017, it is timely to consider Palestinian food traditions and their plight since the Nakba. This is of course the catastrophe of 1948, brought on primarily by Zionist colonisation of Palestine. With continuing military occupation, ensuing separation and atomisation of communities, and the difficulties experienced by Palestinians in every aspect of their lives, whether in  the Occupied Palestinian Territories, Gaza, or within Israel, cooking and eating Palestinian foods have remained essential to maintaining the collective and individual identities of Palestinians worldwide.

Yet around the world the origin of such cuisine is often blurred: Palestinian food is just called Middle Eastern, or is even labelled ‘Israeli’ on popular cooking shows and magazines, reflecting the cultural appropriation that has come with colonialism – such was the case of maftoul (‘Israeli couscous’). Hummus and falafel too are touted by many as iconic Israeli foods, and are used to promote tourism to Israel. As Middle Eastern food continues to rise in popularity around the world, the ways we talk about this food can misinform newcomers to the cuisine as to the Palestinian origins of many Middle Eastern dishes. And while Israeli chefs serve and promote the region’s cuisine in the world’s capitals,  Palestinian history and current reality continue to be misrepresented.

Whether called Palestinian, Arab, Middle Eastern or Israeli food, this varied cuisine is undoubtedly rising in popularity not only around the world, but also in Jewish Israel. And yet, “most Israelis continue to see Palestinian cuisine as simple street food”, says Osama Dalal, a chef from Acre (quoted in In Israel, a New Passion for Palestinian Cuisine). When he opened his modern Palestinian restaurant in his home town, he found that most patrons were Jewish Israelis hailing from Tel Aviv. It is difficult for Palestinian chefs to find commercial success while asserting their politics and speaking out about the conditions that underlie life for Palestinians in Israel and the Occupied Territories, and so, many, like Dalal, choose to avoid mixing food and politics.

This is not so for Palestinian chefs such as Laila el-Haddad, Joudie Kalla and Dima al Sharif, as well as countless others, who have chosen to unequivocally combine food and politics, reaffirming the origins of Palestinian cuisine and using their commercial popularity to raise awareness as to the history and ongoing human rights abuses that take place every day under Israeli occupation. They are supported by other international food celebrities, such as Anthony Bourdain, whose visit to Palestine in Parts Unknown revealed what a fearless visit to Palestine can yield (read Maysoon Zayid’s account of Watching Anthony Bourdain in Palestine).

Laila el-Haddad’s The Gaza Kitchen (2013), co-authored with Maggie Schmitt, is a masterpiece of Palestinian food writing, combining stories of life in the besieged Gaza strip with traditional knowledge of cultivating and preparing the basics and the more elaborate of this regional, age old cuisine. It was not until reading this book that many readers, including myself, became aware of the significant regional variance, demonstrating the complex and often misunderstood history of Palestinian life. The differences result from lifestyle: some communities were nomadic, others urbane and sophisticated. Those who migrated into urban centres such as Jaffa, Bethlehem and Jerusalem, brought with them global culinary influences and in turn affected local traditions. Such is the wonderful and unmitigated symbiosis of food culture. But there is no attempt in The Gaza Kitchen to avoid the unbearable cost of living under military siege. El-Haddad and Schmitt quote Um Ibraim, an 86 year old woman who is one of few who still remember life before 1948:

 Palestinian food

Selling kishik, grain and yogurt filled pastries, in central Gaza. From Gaza’s Food Heritage.

“I am telling you about how we would cook and eat in the past, but here everything is unwholesome. It is bad food. In the past, we ate very heartily and were very healthy.” Her eyes gleam as she describes the wild greens and handsome squashes of Beit Tima, her home village, where her father had been mayor before they were driven out in 1948. (from Gaza’s Food Heritage).

Palestinian food is all about sharing, says Kalla, author of Palestine on a Plate (2016), describing the style of preparation, service and presentation of foods in Palestinian communities around the world:

It means a lot to me to write this book, as I am Palestinian, and if I can help give a voice to a beautiful country and its food and people, then that is what I would like to do. The fact that it has Palestine on the front cover is so important for me and many people, because we are embracing where we come from and what our land has to offer. It is an ode to our history. (From An ode to the cuisine of Palestine, Al Jazeera)

Further educating the world about Palestinian foodways are non professional cooks such as the entrepreneurs of Noor Women’s Empowerment Group, which runs regular cooking classes in the Aida refugee camp. There you can learn about more than the cuisine’s main staples: olives and olive oil, yogurt and clarified butter, legumes, grains, lamb and vegetables, particularly eggplant, tomatoes, cauliflower and zucchini. Now let us read more about, cook, and eat the inspiring dishes prepared with these regional ingredients.

To watch Laila el-Haddad’s cooking demonstration in Melbourne, April 2017, book your tickets now and visit our dedicated page for up to date information on other appearances.

 

Atayef (kataif or قطايف) are thin and lacy stuffed Arabic pancakes. What sets these pancakes apart is that they are cooked only on one side, the other side is velvety because it is covered with bubbles, this allows the flavors of the filling to permeate the atayef.

Selling kataif in Nablus, “a gastronomic heaven”, according to Sawsan Abu Farha, AKA Chef in Disguise.

 


Further Reading

Why sahlab (and hummus) still aren’t Israeli by Ali Abunimah

A new generation of Palestinian chefs poised to conquer the world by Ronit Vered

Modernity and Authenticity: The Evolution of the Palestinian Kitchen by Ali Qleibo

Kitchen of Palestine

 

More suggestions? Write to us at editor@ajds.org

 

AJDS Decolonisation Forum: From Australia to Israel-Palestine – insights

i Nov 21st 2016

On September 4, 2016, the AJDS held the Decolonisation Forum: From Australia to Israel-Palestine. The event took place at the Multicultural Hub and was well attended, drawing together an eclectic crowd that had gathered to hear our esteemed panelists: Dr. Gary FoleyDr. Clare Land, and Dr. Sary Zananiri. An additional presentation was delivered electronically by Nina Grunzwieg from Zochrot. The event was chaired by Dr. Jordy Silverstein, who acknowledged our presence on Wurundjeri land and encouraged people to think about what that means. All proceeds from the nights were donated to Warriors of Aboriginal Resistance (WAR) and we managed to raise $800 to help support Indigenous rights.

Dr. Gary Foley is a Gumbainggir man who has been at the centre of political organising for Aboriginal rights since the 1970s as a writer, educator, researcher, museum curator and actor, and currently a History Professor at Victoria University. With a PhD in History, Foley has helped set up Sydney’s Aboriginal Legal Service and Aboriginal Medical Service, as well as the Aboriginal medical service in Melbourne. In 1971 he was a key organiser of demonstrations against the Springbok tour. He also co-founded the Aboriginal Tent Embassy in Canberra. Since then Gary Foley has led Aboriginal protests, including at the Commonwealth games and Australia’s bicentenary, been a consultant to the Royal Commission into Black Deaths in Custody and been instrumental in educating non-Indigenous people about colonisation and Aboriginal rights.

Foley began by asking the audience to imagine what a decolonised Australia might look like. It would be a place in which self-determination for Indigenous Australians was possible and encouraged. He talked at length about the influence that Colin Tatz’ work has had on him in understanding the relationship between Jewish Australians and the Indigenous solidarity movement. Apologizing for his ill health, Foley was unable to stay for Q&A time.

Dr. Clare Land is a non-Aboriginal activist and researcher who has been involved in supporting Aboriginal land rights struggles in southeast Australia since 1998. Completing her PhD at Melbourne Uni and receiving the 2013 Isi Leibler Prize, Land continued to publish her research in the book Decolonizing Solidarity: Dilemmas and directions for supporters of Indigenous struggles (2015). In it she examines the spaces between Aboriginal aspirations and non-Aboriginal supporters, outlining the ways in which non-Indigenous allies can adopt a more critical political framework which places their lives in relation to ongoing colonisation.

In her talk, Land discussed her book’s structure and the different approaches to the concept of solidarity explored therein. It was fitting to have this contrasting perspective on race relations, privilege and recognition as they play out within the activist movement, especially since Jewish activists fall into a somewhat awkward position in relation to Aboriginal Australians. Aussie Jews represent on one hand the colonisers, but also occupy a minority space in Australian national culture. As Jews, when we come to support Aboriginal Australians in their struggle for decolonisation, we must acknowledge our role in this matrix of power, benefiting as we do from our ostensible Whiteness.

This awkward subjectivity was immediately acknowledged by Dr. Sary Zananiri, an Australian-Palestinian artist and academic, who delivered a visual presentation about picturing Palestine, the biblicalising of its landscape and projected nationalities. Having completed his PhD in Fine Arts at Monash University looking at the evolving representations of the Palestinian landscape, Sary has continued to examine the colonial processes embedded in the imaging of Palestine. He has exhibited his work both in Australia and internationally. In 2013 he exhibited Pines, Panoramas and Palestine: three proposals for reading the past as his PhD examination at MADA Gallery. More recently he showed Unpicking Jerusalem: a re-examination of the archives at Little Woods Gallery (read more about it here) and was shortlisted for the National Emerging Art Glass Prize at the Wagga Wagga Glass Museum in 2016. He is currently a co-director of the Palestinian Film Festival in Australia and lectures in the Glass Studio at Monash University.

Zananiri began his presentation by emphasising the curious discomfort of being a Palestinian Australian – borne to a legacy of the Nakba and its exile, and yet embodying the colonising power here, in Australia, as a non Aboriginal person. He presented a series of images from Palestine around the turn of the 20th century, and discussed the subtle manipulations of the artists and the ways in which these created and disseminated ideas about Palestinian life prior and during colonisation. By critically examining the different images, Zananiri demonstrated what a de-colonising gaze might achieve in terms of looking ahead into our joint futures as Australian activists – Jewish, Palestinian, Indigenous, or otherwise.

Zochrot‘s Nina Grunzwieg delivered her presentation electronically, covering in detail the work of her organisation. This Israeli NGO has been active since 2002 in raising awareness and promoting justice for the victims of the Nakba, the occupation of Palestine and ensuing devastation culminating in 1948.

There were some challenging questions from the audience, regarding the validity of Palestinian return and of the use of the term Nakba. Other questions addressed to Gary Foley (in his absence) shed light on the deep fissures within the Indigenous community and the contentious issue of intervention. It was evident that more discussion could and should be had, and the audience was engaged by the themes raised by the panelists. The main value of the night was indeed in offering the opportunity to consider and compare various aspects of decolonisation: re-examining ideas of nationhood, of return, reparation, critical action and more. Importantly, there is great benefit in considering the ways in which these notions carry over from one locale and culture to another, in our globalised and localised struggles.

We did record the event but the sound quality in the auditorium was not great. The AJDS is a non-profit organisation that operates solely through donations. If you would like to donate money towards recording equipment, visit this page or write to co@ajds.org.au to support our work.


 

Statement about the women’s boat to Gaza

i Oct 17th 2016

Image result for women's flotilla to gazaOn October 5th 2016 13 pro-Palestine activists on board the ship Zaytouna-Oliva of the Women’s Boat to Gaza were stopped by the Israeli army in international waters and then detained and deported.   We send our support and solidarity to the women who sailed on the ship for their courage and commitment to bring attention to the dire situation in Gaza, which has been under an Israeli led blockade since 2007.

While the women on board the ship have now been released, the blockade of Gaza remains, leaving 1.9 million Palestinians effectively imprisoned.  Due to Israeli military measures, about one-third of Gaza’s arable land and 85 percent of its fishing waters are totally or partially inaccessible (Olivier De Schutter, UN special rapporteur).  Last year, a United Nations report predicted that Gaza could become uninhabitable by 2020.  More than 70% of the population relies on humanitarian aid, 47% of the population suffer from food insecurity, and 95% of the tap water is unsafe for drinking.  The legality of the blockade has been disputed, with independent UN panels asserting it to be unlawful under international law as it constitutes collective punishment.

The captain of the Women’s Boat to Gaza was a woman from Hobart, Madeleine Habib.  Speaking on her involvement in the ship to Gaza, Ms Habib said: “Once you’ve been there and you understand the suffering and humiliation and the slow wasting away of a culture and of the people, it’s only then that you realise it’s something we need to stand together to stop.”

We call on Australian Foreign Minister Julie Bishop to condemn Israel’s policies of occupation and to support steps to lifting the blockade on Gaza in recognising the principles of Palestinian self-determination.  We also call for measures to be taken to ensure that all parties adhere to ceasefire conditions and that the easing of the blockade on Gaza is met with the cessation of rockets fired into Israel.  There can be no peaceful solution while Israel and Egypt maintain their blockades leading to the siege of Gaza which is producing unlivable conditions for Palestinians in Gaza.

This statement was issued by the AJDS Executive Committee October 17, 2016


 

B’tselem and Peace Now (US) adress the UN: The Settlements

i Oct 17th 2016

‘Illegal Israeli Settlements are obstacles to peace and the Two-State Solution’, heard members of the UN Security Council. In a powerful condemnation of Israel’s Settlement expansion policy, Lara Friedman of Peace Now (US), and B’tselem‘s executive director, Hagai El-Ad, addressed the UN last week in a session organized by The Permanent Missions of Malaysia, Egypt, Senegal, Angola, and Venezuela.

The session was filmed and transcribed. Friedman starts her talk at about 7 minutes in, and El-Ad follows:

The Settlements are obstacles to peace, claim B'tselem and Peace Now (US).

Hagai El-Ad: “Israel has systematically legalized human rights violations in the occupied territories through the establishment of permanent settlements, punitive home demolitions, a biased building and planning mechanism, taking over Palestinian land and much, much more. Israel’s military law enforcement system – if one can call it that – routinely whitewashes hundreds of cases in which Palestinians were killed or abused.”

Watch the full UN webcadst

Lara Friedman stated:

We have all also heard Israeli government spokespeople claim that Israel is not establishing new settlements or expanding settlements beyond their current areas. But hidden behind that claim is the fact that just between 2009 and 2015, under Netanyahu, the government of Israel authorized or worked to give legal authorization to at least 26[xi] [xii] settlement sites established by settlers in contravention of Israeli law – often referred to as illegal outposts. These sites are thus being transformed into new official settlements, or into new and often remote “neighborhoods” of existing settlements, dramatically expanding the footprint of those settlements.

Read the full transcript of Lara Friedman’s speech: http://peacenow.org/entry.php?id=20994#.WAMEkXry2T_

Hagai El-Ad’s speech was equally important:

What does it mean, in practical terms, to spend 49 years, a lifetime, under military rule? When violence breaks out, or when particular incidents attract global attention, you get a glimpse into certain aspects of life under occupation. But what about the rest of the time? What about the many “ordinary” days of a 17,898-day-long occupation, which is still going strong? Living under military rule mostly means invisible, bureaucratic, daily, violence. It means living under an endless permit regime, which controls Palestinian life from cradle to grave: Israel controls the population registry; Israel controls work permits; Israel controls who can travel abroad – and who cannot; Israel controls who can visit from abroad – and who cannot; in some villages, Israel maintains lists of who can visit the village, or who is allowed to farm which fields. Permits can sometimes be denied; permits must always be renewed. Thus with every breath they take, Palestinians breathe in occupation. Make a wrong move, and you can lose your freedom of movement, your livelihood, or even the opportunity to marry and build a family with your beloved.

Read Hagai El-Ad’s full speech: http://www.btselem.org/se…/20161014_security_council_address.