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Showing posts with label Palestinian memory. Show all posts
Showing posts with label Palestinian memory. Show all posts

Saturday, September 26, 2026

As Israeli bulldozers destroy more homes, uproot more trees, tear through orchards and fields, and alter a landscape that Palestinians have tended for generations, I find myself thinking about another kind of plow. A wooden one. And the hands of the man who held it. I think of my uncle—my aunt’s husband—Abu Ali, and of happier, simpler times....

Mike Hanini Odetalla's uncle Abu Ali and aunt, Jameela, of Palestine 

Abu Ali 
a true story by Mike Hanini Odetalla

As Israeli bulldozers destroy more homes, uproot more trees, tear through orchards and fields, and alter a landscape that Palestinians have tended for generations, I find myself thinking about another kind of plow.

A wooden one.

And the hands of the man who held it.

I think of my uncle—my aunt’s husband—Abu Ali, and of happier, simpler times.

Abu Ali could neither read nor write. Education was a luxury his family could not afford. He began working when he was very young after his father became chronically ill. As the oldest son, responsibility fell upon his shoulders early.

He married my aunt, my mother’s sister, while still a young man, and before long he was helping support not only his father’s family, but his own.

Abu Ali did many backbreaking and menial jobs, but his primary livelihood came from plowing the village orchards and fields. He was a haraath—a plowman.

Together with his ever-present and trusty mule, Abu Ali reached places that still boggle my mind when I think about them. Hillsides and terraces where I would have had trouble simply keeping my footing, he somehow managed to plow.

I remember him as a slim but incredibly strong man, dark from years beneath the Palestinian sun, his face turned leathery by its heat, yet almost always carrying a smile.

And his hands.

I remember those hands.

They were tougher than leather and coarse as sandpaper from holding a plow year after year. Part of his tremendous strength came simply from carrying that heavy plow everywhere he went.

When the spring rains finally subsided and the earth dried enough to be worked, Abu Ali's season began.

His day started at daybreak and didn't end until the sun disappeared behind the hills.

Every morning he carried a thermos of hot tea and a jug of water, used both for drinking and for making wudu before prayer. In a handkerchief he wrapped a tomato, an onion and some olives, along with a couple loaves of my aunt's hearth-baked bread.

That was his food for the day.

Dinner would be waiting when he finally returned home.

As a boy, seeing Abu Ali making his way toward the fields and orchards was strangely soothing and reassuring to me. His appearance meant something.

Spring had arrived.

Soon the entire village would begin coming back to life as people returned to their orchards.

I would climb the hills surrounding our village and look for him.

He wasn't difficult to find.

All I had to do was look for the long, straight lines of freshly turned earth cutting through the reddish-brown soil. Somewhere at the end of those lines would be Abu Ali and his mule, slowly working their way across another field.


Whenever it was time for him to plow my family's land, my mother would prepare lunch for him, and I would carry it out to the orchard.

My mother, may Allah have mercy on her soul, always fed anyone who worked on our land. To her, feeding someone who was hungry was among the simplest obligations one human being had toward another.

I loved those trips.


Abu Ali would stop working and sit beneath the shade of one of our olive trees. I would sit beside him while he ate, and he would enchant me with stories of years gone by—stories about our village, our people, our families and a world that existed long before I did.

To an eight-year-old boy, Abu Ali had the perfect life.

So perfect, in fact, that one day I informed my mother that I had made an important decision:

I was quitting school.

I had decided to become a haraath.

My mother was not nearly as impressed with my career plans as I was.

She scolded me and explained that plowing was brutally hard work and that, had Abu Ali been given the opportunity, he would have gone to school and gotten an education.

At eight years old, I wanted no part of what she was saying.

What did she know?

I knew something she apparently didn't: if I asked Abu Ali himself, surely he would be delighted to teach me.

So one day, as Abu Ali and I sat beneath a very ancient olive tree, I announced my decision.

I wanted to become a haraath.

Just like him.

To my delight, he seemed pleased.

He agreed to teach me.

I couldn't believe my good fortune.

My mother could say whatever she wanted. Abu Ali himself was going to teach me the trade.

And I was going to become the best haraath the world had ever known.

My apprenticeship began immediately.

First, Abu Ali taught me to feed the mule.

Easy enough.

Then he told me to clean the plow.

I managed that too, although I couldn't remember ever seeing him clean it.

After a while, he stood up and asked:

“Are you ready to learn the trade?”

“Of course!” I yelled.

Then came my first real lesson.

Abu Ali instructed me to find five small, pointed pebbles.

I didn't question my teacher.

I found five.

He told me to place the pebbles in my right hand and then grip the wooden handle of the plow with that same hand, keeping the stones pressed tightly between my palm and the handle.

That seemed a little strange.

But what did I know?

I was only an apprentice.

So off we went.

After only a few short passes, those pointed little stones were digging painfully into my palm.

I tried to keep going.

After all, I had a profession to learn.

But eventually the pain became more than I could bear.

I stopped and opened my hand.

My palm was red, raw—and bleeding slightly.

Suddenly, becoming the greatest haraath in Palestine didn't seem quite as appealing.

I looked at my uncle, bewildered.

Why, I asked him, did I have to hold rocks against the plow when I knew perfectly well that he didn't?

A wise smile appeared on Abu Ali's weathered face.

He gently explained that this was how a plowman toughened his hands so they could withstand the harsh conditions of the work.

Then he asked if I was ready to continue.

“Not really,” I said.

Apparently, I had reconsidered my career.

Abu Ali burst out laughing.

Then he told me to go home to my mother and tell her that Abu Ali had taught me everything I needed to know about plowing.

And so ended my career as a haraath.

It would be years before I understood what had really happened beneath that old olive tree.

My mother and Abu Ali had collaborated on the whole thing.

Neither lectured me.

Neither humiliated me.

Neither told the stubborn eight-year-old boy that he didn't know what he was talking about.

Instead, they allowed life itself to teach me.

Five little pebbles.

A wooden plow.

A mule.

And the rough, calloused hands of a man who understood something about hardship that I did not.

Abu Ali passed away about ten years ago.

With his passing, we lost much more than the man who plowed our land.

We lost one of the people who carried within him an entire way of life—a world of olive trees and stone terraces, freshly turned earth, bread wrapped in cloth, hot tea carried into the fields, stories told beneath ancient trees, and knowledge passed from one generation to another without ever being written in a book.

And perhaps that is why, whenever I see bulldozers tearing through Palestinian orchards, I don't simply see trees and dirt being destroyed.

I see people.

I see memory.

I see inheritance.

I see an eight-year-old boy sitting beneath an olive tree beside an old plowman with hands tougher than leather.

And I see Abu Ali smiling.

May Allah have mercy on his soul.

Mike Odetalla
March 2003
All Rights Reserved

 https://www.facebook.com/photo?fbid=10166740637701977&set=a.10150390714236977

[AS ALWAYS PLEASE GO TO THE LINK TO READ GOOD ARTICLES (or quotes) IN FULL: HELP SHAPE ALGORITHMS (and conversations) THAT EMPOWER DECENCY, DIGNITY, JUSTICE & PEACE... and hopefully Palestine, or at least fair and just laws and policies here, there- and everywhere] 

Monday, September 7, 2026

The world is finally watching Palestine. But who gets to narrate its story? As courts and sports stadiums turn towards Palestine, a quieter struggle runs beneath the headlines over memory, heritage and the right of Palestinians to speak for themselves

A demonstrator waves a Palestinian flag as protesters march towards the Azteca Stadium during the opening of the World Cup in Mexico City on 11 June 2026 (Carlos Tischler/Eyepix Group via Reuters)
 

"To burn a people's archives and raze their universities is not incidental to a genocide; it is central to their annihilation" 

Nour A Munawar, James Symonds, and Ihab Saloul

Palestine did not qualify for this summer's Football World Cup. It hardly needed to. Activists opened the tournament by forming a human Palestinian flag in Mexico City, and at the Egypt-Iran match in Seattle, Palestinian flags flew behind the goals while chanting for Gaza.

When Bosnia and Herzegovina, a nation that survived its own genocide, reached the knockout rounds, its supporters filled stadiums with choruses of "Free Palestine" for a people enduring another.

Palestine had no team on the pitch, yet became one of the tournament's defining presences. In the past three years, the Palestinian flag has emerged not only as a symbol denouncing Israeli genocide, but as a global gesture against victimisation, injustice and colonial oppression.

The tournament ended in July, with Palestine emerging as its true winner. 

That visibility now comes with a measure of accountability. Last September, a UN commission of inquiry concluded that Israel is committing genocide in Gaza, where the health ministry has recorded more than 73,000 dead, around half of them women and children. Some 2,700 families have been wiped from the civil register.

The world's highest court is weighing a genocide case brought by South Africa and joined by more than a dozen states.

The International Criminal Court, meanwhile, has issued arrest warrants for Israeli Prime Minister Benjamin Netanyahu and former defence minister Yoav Gallant over alleged war crimes and crimes against humanity, including starvation as a method of warfare.

Likewise, Palestine's growing visibility and support are reflected in global public opinion. Gallup found in February that, for the first time in a quarter-century of its polling, more Americans sympathise with Palestinians than with Israelis, while majorities in most of the 36 countries surveyed by Pew this spring view Israel negatively.

And yet, simultaneously, Palestinians are being exterminated; their homes and hospitals, schools, archives and universities are being destroyed - and with them the means to tell their own story.

This is the paradox of Palestine in a polarised world: never so widely seen, and never so thoroughly written about by others. The question is no longer only whether Palestine will be free, but who will have the permission and power to narrate it.

War on memory

Israel's destruction of Palestinian life has never been only physical. It has always carried a second purpose: to erase and unmake Palestinian memory.

As Munawar has argued elsewhere, the erasure of Palestinian heritage did not begin with this war. It reaches back to the 1948 Nakba and the villages emptied and renamed: an ongoing Nakba that Palestinian and Arab communities have long met with grassroots efforts to safeguard what state power seeks to erase.

By March 2026, Unesco had verified damage to 164 cultural sites in Gaza - mosques, churches, museums and archives - though Palestinian officials put the true figure far higher. UN experts recorded the destruction of all 12 of Gaza's universities and the burning of the Central Archives of Gaza, and questioned whether it amounted to "scholasticide".

The assault also targets those documenting it: more than 200 Palestinian journalists have been killed since October 2023, while the Committee to Protect Journalists says the Israeli military has carried out more targeted killings of the press than any other government's military on record. Foreign reporters, meanwhile, remain barred from Gaza.

Even the dead are not spared: Israeli forces have bulldozed and desecrated at least 16 of Gaza's cemeteries, unearthing bodies as they advanced. The UN's genocide commission likewise counted attacks on cultural and religious sites among the acts that constitute war crimes.

To burn a people's archives and raze their universities is not incidental to a genocide; it is central to their annihilation. In Gaza, that strategy has reached its most total form as an attack not only on the living and the dead, but on a people's capacity to speak for itself.

This is why Palestine has become the sharpest test of a term western universities use freely, often carelessly: "Decolonisation." As Munawar has argued, decolonising heritage means more than revising a syllabus or a reading list.

It requires redistributing the power to decide what is preserved, restored and remembered, and who does the remembering. No case makes that argument more starkly than Palestine's.

Competing narratives

The question of who does the remembering was central to the 12th annual conference of the Amsterdam School for Heritage, Memory and Material Culture, which we convened at the University of Amsterdam this June. Participants asked what decolonial thinking has disrupted, dismantled and dreamt anew - and whether those gains can hold as resurgent nationalisms press back.

One of the conference's two keynote panels, "Decoloniality in Palestine: Law and Narrative Sovereignty", brought together the international crimes scholar Alette Smeulers, the Genocide Convention specialist Marieke de Hoon and the Palestinian theologian Mitri Raheb, author of Decolonizing Palestine: The Land, The People, The Bible.

The panel proceeded from the premise that international law functions in Palestine not as a neutral arbiter but as another site of struggle. It also examined how the religious and cultural narratives of Christian Zionism, long used to justify dispossession, are themselves ripe for unsettling. Panellists challenged Europe's selective invocation of international law: quick to cite against adversaries, slow against allies.

What the conference kept returning to was a discomfort closer to home. For decades, western institutions have lent their authority to Palestinian erasure, too often treating Israeli accounts as taken-for-granted facts while dismissing Palestinian accounts as untrustworthy opinions, recasting a colonised people's dispossession as a quarrel between equals.

Panels on contested memories and competing narratives asked what it means for scholars, especially Arab and Palestinian scholars working in the West, to refuse that reflex and restore Palestinians as authors of their own knowledge.

That refusal is visible inside the lecture hall and beyond. From Columbia to Amsterdam, students have held protests and encampments demanding that their universities reckon honestly with the genocide.

The school has also launched a new book series, "Palestine: Past, Present and Future Narratives", edited by one of us (Saloul) and devoted to countering "Eurocentric, orientalist traditions and hegemonic modes of knowledge production" about Palestine.

For a place so relentlessly described by outsiders, no task matters more than reconstituting Palestinian authorship. Set against the scale of the loss, this is a modest instrument. But narrative sovereignty is built from exactly such work: the patient work of ensuring Palestinians speak in their own voice and are heard.

Rebuilding over the rubble

The question of authorship now hangs over Gaza's reconstruction. The so-called "Board of Peace", devised and chaired by Donald Trump with no Palestinian representation on its executive tier, has pledged billions and delivered almost nothing.

Meanwhile, glossy renderings of a "New Gaza" of towers and marinas circulate as if Gaza were a blank coast awaiting investors.

The consequences of that hierarchy have only become clearer since Hamas dissolved the committee through which it governed Gaza in July, passing day-to-day administration to a technocratic body that answers, ultimately, to the board.

Israel has even rejected the logo of that Palestinian committee because it resembles the Palestinian Authority's emblem. Not even the symbols of Palestinian administration escape the veto.

 
AS ALWAYS PLEASE GO TO THE LINK TO READ GOOD ARTICLES (or quotes) IN FULL: HELP SHAPE ALGORITHMS (and conversations) THAT EMPOWER DECENCY, DIGNITY, JUSTICE & PEACE... and hopefully Palestine, or at least fair and just laws and policies here, there- and everywhere]  

Saturday, June 6, 2026

"Homes can be demolished. Walls can be reduced to rubble. Entire families can be scattered across the world. But roots run deep... And sometimes, from beneath the wreckage, life emerges to remind us that memory, belonging, and hope refuse to die." Mike Hanini Odetalla

All That Remains...Reflections on a rather sad day
 
5/31/26
 
After the death of my father-in-law (ay), his humble two-room home in the Kadoura Refugee Camp was torn down.
 
His family, like so many Palestinians, had been violently expelled from their homes and lands by Zionist forces in 1948 and forced into a life of exile and displacement.
 
Seven years later, in 2022, I took my grandson—his great-grandson—back to show him where his grandmother had grown up and to visit a place that I myself had always loved.
 
The house was gone.
 
The tiny garden that my father-in-law had tended with such tender loving care was buried beneath rubble. Yet among the destruction, something remarkable remained.
 
A magnificent grapevine once covered his patio, providing shade in the summer and producing the most exquisite grapes. As I stood there looking at the ruins, I noticed a small cluster of grapes protruding defiantly from the debris.
 
I took this photograph.
 
To some, it is merely a bunch of grapes growing from a collapsed structure.
 
To me, it is a symbol of Palestine itself.
 
Homes can be demolished. Walls can be reduced to rubble. Entire families can be scattered across the world. But roots run deep.
 
And sometimes, from beneath the wreckage, life emerges to remind us that memory, belonging, and hope refuse to die.
 
All that remains... and yet, somehow, it is enough to tell the whole story.
💔🍇
🇵🇸
That image of grapes emerging from rubble carries a quiet symbolism that is difficult to ignore:
 
the house was destroyed, but the vine still remembered where it belonged. 

https://www.facebook.com/photo/?fbid=10166091777606977&set=a.10150390714236977

 photo & essay copyright Mike Hanini Odetalla 2026

Saturday, November 15, 2025

"Home is everything. Everything—safety, comfort." Shamali Shamali, in The New Yorker - November 11, 2025

In Gaza, Home Is Just a Memory

After the ceasefire, many Palestinians who were displaced during the war are still grieving the homes they can’t return to—and which they often had to evacuate in minutes.
 

Shamali Shamali: ".... Home

Home is everything. Everything—safety, comfort. No matter what happened during my day, I always knew I’d come back home.

There are eleven of us, in my family, and most of us lived in the apartment together. My siblings—Rawan, Dina, Rahaf, Hala, Jana, Reem, Ahmed—Mom, Dad. And then the most important member of our family, my cat, Lulu.

A typical day started with everyone gathering for breakfast. Regardless of whether one of us was sleepy or tired, we all had to eat breakfast together. After that, everyone would go off and start their days. Later, when we were back home, my little siblings and I would play music. Dad would be watching the TV. Mom and others would be using their cellphones. Still, we were all together. Being together, as a family, is very important to us.

My favorite place in our home was my room. Whenever my siblings and I felt upset, or when we wanted to escape our problems, we’d go in there and draw. We would hang the drawings on the wall. It was our safe place.... " READ MORE  https://www.newyorker.com/news/as-told-to/the-war-in-gaza-has-paused-but-home-is-still-gone

 AS ALWAYS PLEASE GO TO THE LINK TO READ GOOD ARTICLES & QUOTES IN FULL: HELP SHAPE ALGORITHMS (and conversations) THAT EMPOWER DECENCY, DIGNITY, JUSTICE & PEACE... and hopefully Palestine, or at least fair and just laws and policies] 

Wednesday, October 1, 2025

On #OlderPersonsDay, we honour older #Palestine Refugees. Having lived through decades of conflict and displacement, many continue to face hardship and suffering. UNRWA provides healthcare, education, and social services to support them in their daily lives.

On #OlderPersonsDay, we honour older #Palestine Refugees. Having lived through decades of conflict and displacement, many continue to face hardship and suffering. UNRWA provides healthcare, education, and social services to support them in their daily lives.
António Guterres

 
Everyone benefits from the wisdom of older people. They have much to teach about navigating uncertainty, resolving conflict & building solidarity across generations. On #OlderPersonsDay, let’s build a world where people of every age can live with respect, security & opportunity.
 
Today we salute our elders - the living libraries of our nation, the custodians of wisdom and resilience. On #OlderPersonsDay, I reaffirm that SA’s future must be anchored in their dignity, inclusion and guidance.

On #OlderPersonsDay, we celebrate the older generation of Palestine refugees. They are custodians of collective Palestinian memory, identity & culture. They are icons of resilience thru the long journey of Palestine refugees, from ongoing displacement to conflict to occupation.

A new report highlights a flagrant lack of data on older persons. Closing the gap with better data collection methods is critical to give older persons a voice. Read more ohchr.org/EN/NewsEvents/

#OlderPersonsDay #StandUp4HumanRights

 https://www.ohchr.org/en/stories/2020/10/expert-flagrant-lack-data-older-persons-impacts-their-human-rights

The elderly are more vulnerable to disasters. As weather-related hazards become more frequent and intense, we must make sure their needs are considered and no one is left behind. #TheHumanRace | #OlderPersonsDay 
 
We need more inclusive, equitable and age-friendly societies. In a year that has seen terrible harm done to older people, we must #BuildBackBetter to advance their rights and dignity – UN Human Rights Chief on #OlderPersonsDay.
 

 AS ALWAYS PLEASE GO TO THE LINK TO READ GOOD ARTICLES (or quotes) IN FULL: HELP SHAPE ALGORITHMS (and conversations) THAT EMPOWER DECENCY, DIGNITY, JUSTICE & PEACE... and hopefully Palestine, or at least fair and just laws and policies]  

https://www.un.org/en/observances/older-persons-day 

Background

On 14 December 1990, the United Nations General Assembly designated October 1 as the International Day of Older Persons (resolution 45/106). This was preceded by initiatives such as the Vienna International Plan of Action on Ageing, which was adopted by the 1982 World Assembly on Ageing and endorsed later that year by the UN General Assembly.

In 1991, the General Assembly adopted the United Nations Principles for Older Persons (resolution 46/91). In 2002, the Second World Assembly on Ageing adopted the Madrid International Plan of Action on Ageing, to respond to the opportunities and challenges of population ageing in the 21st century and to promote the development of a society for all ages.

The number of older people (defined as those aged 65 years or older) tripled from around 260 million in 1980 to 761 million in 2021. Between 2021 and 2050, the global share of the older population is projected to increase from less than 10% to around 17%.

Rapid growth in the number of people reaching older ages underscores the significance of promoting health, preventing, and treating illnesses throughout the entire course of life.

In societies with aging populations, it becomes imperative to adjust to the increasing number of elderly individuals who possess a diverse range of functional capacities. The capability to carry out essential functions and partake in everyday activities is influenced not solely by an individual's inherent capacity but also by the social and physical environments in which they reside. Supportive environments play a pivotal role in assisting older individuals to maintain their activity levels and independence as they progress in age.