Grim, Ryan. “Inside a Gaza Village: ‘All of Us Will Die, but We Don’t Know When.’” The Intercept, Deconstructed, 27 Oct. 2023, theintercept.com/2023/10/27/deconstructed-israel-gaza-family-interview/.
THE GAZA MINISTRY OF HEALTH has calculated that more than 7,000 Palestinians have been killed, including nearly 3,000 children, by the latest Israeli bombing on Gaza. Those living in Gaza are under the constant threat of airstrikes, with little food, water, or access to medical care. This week on Deconstructed, Maram Al-Dada, an aviation engineer based in Florida, joins Ryan Grim; Al-Dada’s family is in Gaza, where he grew up. By the time of the interview, a shocking 46 members of Al-Dada’s family had been killed by Israeli attacks, with the rest wondering when their moment will come. Al-Dada talks about his childhood in Gaza, the escalating restrictions placed on Palestinians, and his family’s experience during these past few weeks.
Note: This episode was recorded on Thursday evening (October 26), before the Friday evening escalation by Israel and before Gaza lost cellular and internet service.
Ryan Grim: Following weeks of a relentless bombing campaign coupled with the shutting off of food, water and fuel, the death toll in Gaza has climbed above 7,000. More than a million people have been displaced internally, significantly more than half the population.
Among the areas of Gaza that has been targeted is the city of Khan Yunis in the south, home to more than 100,000 residents.
Al Jazeera Reporter: Airstrikes are everywhere and, as we speak, there is heavy artillery shelling going on in the eastern part of the city of Khan Yunis, and they’re bombing more homes and destroying more infrastructure. There are airstrikes carried out by sophisticated attack jets destroying every bit and every sign of life in the Gaza Strip.
CBC Reporter: It’s the aftermath of an Israeli airstrike that hit a complex of residential buildings in Khan Yunis in the early hours of the morning. The Israeli army says it’s targeting Hamas operatives, not civilians. The south is supposed to be the safe side of Gaza, hundreds of thousands have left the North, heeding Israeli warnings.
RG: I’m Ryan Grim. This is Deconstructed.
Today we’re going to be joined again by Maram Al-Dada, an aviation engineer from Orlando, who you may remember from a February episode. I interviewed him then about organizing he had done with the Florida Palestine Network during the last Gaza War in 2021, where he joined Maxwell Frost at a rally, and he later lobbied him to stand firm on Palestinian human rights.
That rally was before Frost ran for Congress, and the episode took a look at the way AIPAC and the group Democratic Majority for Israel pressured Frost and others to back off their criticism of the Israeli government. That reporting informed a long Intercept investigation, and also informed my new book, “The Squad: AOC and the Hope of a Political Revolution,” which focuses heavily on the fight between the progressive wing of the Democratic Party and AIPAC’s leading allies in Congress.
I didn’t set out to write the book on that conflict, but it has dominated so much of their time in office, that’s just where the story took it. This week, that fight has ratcheted up to unprecedented levels of animosity when nine Democrats voted against a resolution that condemned Hamas and defended Israel’s response, but said nothing about Palestinian civilian lives lost.
Democratic Representative Josh Gottheimer, the Squad’s chief antagonist in the House, called them “despicable” in response. But leaving Palestinian lives out of a resolution or suggesting — as President Biden did this week — that the numbers from Gaza can’t be trusted because Hamas runs the health ministry, doesn’t change what’s happening on the ground.
Last week, I reached back out to Maram, knowing that he was from Gaza, and asked how or whether his family was holding up. His response was a gut punch. And I later told him that, if he was up for it, I’d be honored to have him come on the podcast and tell his and his family’s story. After giving it some thought, he offered to do it, difficult as it no doubt will be.
Maram, welcome to Deconstructed.
MD: Thank you so much, Ryan. I appreciate it. Thank you for having me.
RG: Of course, of course. And I know this is a really hard time for you and your family. I want to begin by expressing all of our condolences, and thank you for being willing to talk to me today.
I wanted to start by getting some background on your family. You know, how they ended up in Gaza in the first place.
MD: Thank you so much. So, my family originally is from the area adjacent to the Gaza Strip and, in 1948, when the 1948 war started, the Israelis pushed all the and the Palestinians in the south into the Gaza Strip. I and my family were [some] of these people, one of these families that were pushed.
And every night, my dad would tell me that he would go with my grandmother to go and look at their land, to basically take care of their crops, and water it, and all that. And he said, at night, when we tried to go, the Israeli soldiers would start shooting at us.
I actually was watching a documentary for Ilan Pappe. He was saying, oh, he found a document on the Israeli archive, and that’s basically the process they explained. They knew that these villagers would come out of the Gaza Strip trying to take care of their land, and they would just wait for them to shoot them.
When he tried to explain that plan or how they were looking at it, and just hearing from my dad, knowing my dad and my grandmother were part of that. It was just interesting.
RG: And they were doing this because they believed that any day they were coming back to that land. Is that right?
MD: Yeah. Yeah. And I do believe — until now — we do believe that, one day, just justice will prevail.
I think I was reading the other day a quote from Martin Luther King, and he said, “the arc of the moral universe is long, but it bends toward justice.” So, it’s something we believe in. We believe in justice. We believe that the history will correct itself.
RG: So, when did you leave Gaza?
MD: I was born and raised in Saudi Arabia, so we spent half the year in the Gaza Strip and half the year in Saudi Arabia. So, six months in Saudi Arabia and, when my dad finishes, we go and transfer to Gaza.
The last time I went to Gaza was in 2003. I tried to go again multiple times, but, you know, the blockade started, and it was almost an impossible mission.
RG: So, what was it like going in and out of Gaza, and how many people in Gaza were able to leave and come back? Because you have an advantage of understanding a community better sometimes, if you have other communities that you’re also a part of, because then you have things to compare and contrast, whereas people who just are raised in one area and never leave it, that’s just what life is.
MD: I’ll tell you a little story. Traveling as a Palestinian, traveling to us is a very exhausting operation.
So, we would travel from Jeddah [in Saudi Arabia] to Amman, Jordan, and then from Amman, Jordan, we’d drive to the Jordan River crossing, and most likely you’d spend the night there. You stay there, and then you have to cross, you take another car …
Getting into that crossing, it’s not like a regular crossing, regular borders, you just go with your car. No, no, no. There’s multiple buses, you have to transfer between them, and that’s how the system works. And then you transfer, you take your luggage, and then go into or take another car, and you drive, and you don’t drive. So, for Gazans, you basically don’t have the freedom to move. They call it tarheel, which basically means forced deportation to the Gaza Strip.
So, you get in the car, usually with someone with an Israeli citizenship that takes you to — or someone [with] some sort of security coordination — but we know that we’re not allowed to get out of the car. And we go directly to the Erez Crossing. Erez Crossing comes right on the borders of Gaza, and a lot of things happened there too, I remember. That’s a military post, that’s literally a military post.
I remember when my sister, she was almost a year old — no, not even a year, months old. We were traveling, and it was the first time we go to Gaza after she was born, and my mom had a can of powdered milk for her. And they thought it was a bomb, even though we went through the Jordanian crossings, the Jordanian airports, and all that. But, for some reason they thought it was a bomb.
They put us in a room. I was with my mom and my dad, my three siblings, and myself. And they put us in a room. It was, like, a silver roof, all silver, and there was a table in the middle, and then they left, and they asked my mom to open the can of milk, that powdered milk can. I understand what that meant back then, but I understand it now, and it’s really not good.
I remember [understanding how] we’re not allowed to go, if we go in. It’s just the demeanor, how they treat you, just seeing your mom and your dad are just… “Don’t move that way.” They’re scared of that individual who’s running, searching, you… You’re not treated normally. It’s not like going through the TSA and getting your security checks. No, no, no. You’re treated … Just, it’s humiliation, you’re humiliated. It’s just horrible. And as soon as we go into Gaza, like 20 minutes, you’re home. So that process to us, it takes almost like two days, a day and a half.
So I remember the first time I traveled to another destination, other than Gaza. I was 17 years old, I was going to Jordan, and I remember when I just got out of the airport and in the car, and I was just going… My brother was with me, he was two years older than me. I was looking at him. I was like, “That’s it?”
RG: Do we just get in a car and go?
MD: I swear to god, I was shocked. That’s it? I didn’t know travel was that easy. And it was honestly very sad, because I know a lot of people still go through that, and family members of mine who are in their 50s, they’ve never experienced anything other than what I’ve experienced in the first 17 years.
RG: And so, the time that you were there was still the direct and explicit occupation. Because, it was what? 2006?
MD: So, I was there in the First Intifada, the Second Intifada. I was through curfews, multiple curfews. And I even remember, like, when military jeeps would pass through the village, everybody would go — we called it skag — between two buildings, and they would go and hide between buildings. I’ve done that too.
So, yeah. I’ve witnessed the whole thing.
RG: What were the Intifadas like as a child? How would it be explained to you by your parents, of what’s happening? And also, just on the micro level of how you’re supposed to stay safe as a child, what kind of directions would parents give, to say, this is how we make sure you come home every night?
MD: When this whole thing started, just the past two weeks, my younger brother and I were talking about what happened in the First Intifada. There’s that incident that happened, and he remembers it, and we remember it vividly. Like, we were kids, I was probably like six years old, he was five. And he was telling me, I remember that day very well, I was eating mangoes when they broke in.
So, the story I remember, we were … So, they would pass through the village, and they would start arresting any male who’s more than 18 years old. Like, older males, or men. And the word spreads in the village, our town, very fast. Like, people know, they spread it. We call it “Facebook.” We have our own Facebook. It’s just like, people start screaming, they tell each other.
So, my dad, my uncles, they both got out of the car, out of the house, and they went to Abasan, which is an eastern village. They just start running. And we stayed, we were just in the house. And my mom, my uncle’s wife, and my other uncle’s wife, my grandmother, and the kid, my siblings, and I.
Like, a few hours later, we just hear the jeeps. So, basically, they scream, basically, “Don’t get out of the house.” That’s what they say. And they start just breaking into houses and arresting people.
And I remember, I was in the kitchen, and my brother was eating; he was saying he was eating mangoes, watching the door. Not watching the door, just in front of the door. And they broke in. And he was telling me, he used the phrase, he said, basically, he’s like, “I peed myself.”
RG: I’m sure.
MD: And I remember when my grandmother went to the house running, to the door, running, trying just to … I think it was her instinct, trying to push them out. I saw that. And that is, I remember that like it was this morning. With his rifle, he just punched her in the face, and she just fell down, and they just start searching the house. There was a bunch of soldiers, and we were just hiding behind my mom. That lasted for maybe like five minutes, something like this. And then they just, they broke everything in the house, and they just left.
So, I remember the First Intifada. That’s how it was. Yeah. And you’d see … Oh, I’ve seen so many, a lot of people, they get killed in the streets. And back then, media wasn’t covering that stuff as [they are] now. You didn’t see it [then]. So, I’ve seen people get killed in the streets multiple times. Multiple times.
RG: What would you do? Would you try to help drag them somewhere? Or would you take off so that you didn’t get killed, too? Like, how do you respond?
MD: We were young so, usually, we followed the crowd. Like, if they stayed there, usually people start throwing rocks, and they hide, or you would just run away. It depends if they start shooting or doing whatever. You just run.
And remember, I was a child. And every time we’d go out, my mom was very protective, and tried to keep us in. “Don’t go, Maram. This is not a joke.” She’d tell us, the three of us, “Don’t leave. It’s very dangerous.” She would always try to control us and keep us in the house. We were kids, we’d do what other kids would do. Yeah.
RG: So, how did you get out of Gaza, in the end?
MD: So, I went in 2005. I went to Jordan to do my undergrad, and I finished my undergraduate degree. And, by that time, the whole blockade had started, the election happened. Hamas won the elections and Israel withdrew from Gaza, blockaded Gaza. No one was able to go in and out. And, since then, I wasn’t able to go back. It became like an impossible mission to go to Gaza.
RG: Were you able to vote in that election, and were you surprised that Hamas won? How did that all unfold, as you remember?
MD: No, I actually didn’t vote, I was in Jordan. Was I surprised?
So, back then, Hamas … I mean, OK, Palestinians, we all are labeled terrorists. I mean, Fatah, the PLO, until now, is actually a designated terrorist organization by the United States government. So, from a U.S. government perspective, the whole system, we’re all terrorists.
RG: Like, all the candidates, all the parties.
MD: Everybody is designated as terrorists. And Hamas says, back then, there was a massive killing spree of all the leaders, Palestinian leaders. And, basically, the Israeli government killed all of them.
RG: It was this assassination program that they rolled out.
MD: Yeah, and that happened during that period. And it was, by then, Hamas, they’ve done a few … They were, in a way, getting militarized, but not even close to what it is today.
So, it wasn’t surprising. It was, in a way, I honestly would say, we all expected Fatah to win because, I mean, Yasser Arafat Abu Ammar, he was the leader of the Palestinians for so many years, and Fatah has always represented the Palestinians. So, it was a little surprising, but Hamas is just, to the Palestinians, it’s like, another faction, another party.
RG: Right. You were telling me before we started that you tried to visit again, just very recently. Tell us about that a little bit. What inspired you to try to make the trip?
MD: I mean, I’ve always wanted to go to Jerusalem. When I was a child — remember, like I was telling you at the beginning — I would go across from the Jordan River to Gaza. We would see Jerusalem. We would see the … And we weren’t allowed to leave. So, it’s something we’ve always wanted, to go and see Jerusalem. See where my grandfather’s is from, my grandfather told me where he used to go and work in Jaffa when he was a child, and tell me all these stories. So, I wanted just to go and see it and, at the same time, I wanted to go to see my grandmother in Gaza.
So, about two months ago or earlier this year, they started talking about the whole visa waiver program, and Israel would be accepted in the visa waiver program. And, in return, all American citizens of Palestinian origins would be treated like normal American citizens … Or, actually, they said all Americans of all Muslim and Arab origins would be able to go to cross any borders without problems in the occupied territories.
So, I said, you know what? It’s an opportunity. I’ll just go see Jerusalem, visit where my grandfather used to work, and then just go and see my grandmother, and leave.
So I got on a plane, crossed the pond, went to Jordan, I got in a car, I went to the Jordan crossing. And I was there for four hours, waiting, waiting, waiting, waiting. And then they just put me in as, like … “Oh, you have Palestinian citizenship.” I said, yeah, I am Palestinian. And he goes, “Well, you can’t come from here.” I said, why? There’s the whole visa waiver program, I tried to explain it, and it was back and forth. And he was like, “Go back.”
I remember when I went back … It was very sad to me, it was very emotional. I turned back, to look back, and I see it, literally. My hometown, my country. And I was crying. I just left, went to Amman.
RG: You could see your hometown from there?
MD: Not “hometown.” Homeland, I meant homeland. Palestine.
RG: Homeland. I was going to say …
MD: You can see Palestine. I can see the mountains. I can see … It was so close.
RG: It’s right there.
MD: Yeah.
RG: So, you’ve never been to Jerusalem?
MD: Never been to Jerusalem. Never been to Jerusalem. Any place but Gaza.
So, let me try to explain it to you, and to people who listen. There is a system that was set up in 1948 that [explains] how Palestinians basically lived.
Palestinians were divided into four or five categories, and they give us something they call Hawiya; I have it, actually, here in my bag. Hawiya is a card that has a color, and it has your name, picture, and where you are from, and that Hawiya identifies where you go, where you can go.
RG: An ID number on there, too?
MD: There is an ID number, yes. And it identifies where you can go. So, a person from Gaza can’t go anywhere but Gaza. A refugee, he’s out of the system, he can’t even go back. A person in the West Bank can only go to the West Bank and Gaza. A person from Jerusalem has a blue ID, there’s a specific setup for them. And there are 1948 Palestinians who have Palestinian citizenship, they can go everywhere, except Gaza.
So, that’s how the system … And there is also the Jewish, any person who’s Jewish, that guy can go anywhere.
RG: Except Gaza. Or could they go to Gaza?
MD: They actually can go, but usually they don’t like to go.
RG: And so, except for the 1948 Palestinian citizen, the blue one gives you the most relative room to maneuver?
MD: Yeah. Yeah.
RG: And what color is the Gaza one?
MD: Green.
RG: I guess that’s the most restrictive. You can’t move.
MD: Yeah, you can’t go anywhere but Gaza.
RG: Can’t leave Gaza.
So, it was only, then, a couple weeks later that… October 7th, you woke up to the news of Hamas’s assault, breaking through the security barrier, first overrunning military bases, capturing and killing soldiers there. And then continuing on massacring people at the music festival and rampaging through some kibbutzim.
I would imagine you immediately were in contact with people in Gaza, your relatives there. What was their reaction to that news? What did they …
MD: They were just as shocked as we were. And I remember my uncle was saying, “Oh, things will never be the same again. Things will never be the same again.”
RG: That was true. What was your reaction as it was all unfolding?
MD: So, I was actually … I wasn’t asleep, I was awake. I was about to turn the TV off and go to sleep, and then …
RG: That’s right, because it started just … I went to sleep just before …
MD: About 11?
RG: Yeah.
MD: And I was watching, and I see the news. Rockets are being shot out of Gaza, and then all the videos start popping up of Hamas fighters and military bases. It was like, I mean … First what was shocking was like, oh my god. Is it that easy to, I feel like … It’s that simple? Because they were showing us, it’s just like, two people in a truck, just driving.
RG: Like, a bulldozer, or a small bulldozer and a couple of people in it.
MD: Literally a pickup truck. A pickup truck. And we knew things are not going to be the same again, we all knew that things are not going to be the same. Not to Gaza, I think, for the whole cause. As Palestinians, I think this whole thing will change. They will either annihilate Gaza or this whole system will collapse. But it seems like it’s heading to annihilate Gaza, unfortunately.
RG: It does seem like it’s heading in that direction.
And so, as Israel is gearing up its response, how was your family preparing for what was coming? Because, as you said, with the cards that they have, it’s not like they have a whole lot of options to run.
MD: So, last we spoke, how many people did I tell you of my relatives were killed?
RG: When we spoke last week, you told me 30 on your mother’s side have been killed, and 7 on your father’s side have been killed.
MD: Yeah. An additional nine were killed.
RG: An additional nine …
MD: Yeah, on my mom’s side. It’s a total of 46. Yesterday, when you texted me about this interview, my uncle’s house was bombed, my aunt’s house was bombed, my cousin’s house was bombed. I mean, yesterday, it was a very tough time. We really thought, like, that’s it. The whole family would go.
RG: I saw news of Khan Yunis being bombed over the last couple of days, and I thought of you and your family each time.
MD: I was talking to my uncle when I was trying to get him to join this interview. He was telling me, “We will die in this war. All of us will die, but we don’t know when.” It’s evident to us. that, I mean, just … The thing is that, when they explain it, it’s just horrifying. What’s happening there is horrifying.
I’ll tell you a little story. Yesterday, I was calling him, I was talking to him. He goes, “Today, a bomb fell in our street. A guy’s leg was cut off in front of everyone, and we were trying to just help him, waiting for an ambulance, and there was just no ambulance.” There’s no 911, ambulance, no … The healthcare system’s collapsed.
And he just kept bleeding, and people just, at the end, just put him on a car, and they just drove him away, trying to take him to the hospital. I don’t know what happened after.
And then, another story, he goes, “There’s no food.” My cousin called, my aunt, called my uncle; that was before their house was bombed. She goes, do you have food? Do you have any bread? And he said, let me try to see who has bread.
They don’t have, so they tried calling around, and they found there’s one little bakery in our town that still has [bread], and they called and were like, “Can you please keep a bag of bread for us?”
So he called my aunt back, and he goes, oh, ask my cousin, to go and pick it up. and he tells him, “I can’t go, I can’t leave, it’s the street.” Our street — called Jamal Abdul Nasser, you can go check it out on Google — that street is just blocked because the buildings are collapsed, I can’t just cross to the other side.
So I was like, wow. So it’s just a slow death. Just waiting to die, there’s no food, no … They get water now four hours a day, no electricity. It’s horrifying. It’s what’s happening is literally slow death.
RG: I noticed that Khan Yunis was one of the first neighborhoods where they turned water back on for that very short stretch of time — and you mentioned that they have it for four hours a day now — but that means that they didn’t have it at all. And, in the beginning, what did you hear from your family about that first week?
MD: The first few days, we were literally waiting for, like … They had a little bit of water, and they basically were trying to make it last as long they can. And it was like, they couldn’t flush their toilets, they couldn’t clean their houses, they couldn’t do anything. And just, if this continued, we, by now, I think all of them would have been honestly gone.
Well, I’m glad there was a little bit of pressure, so they just turned the water back on. They get it now for four hours a day, and they try to, like, fill up.
RG: You were saying your aunt went how long without a drop of it?
MD: She said, four days. We didn’t have a single drop of water.
RG: And so, in those four days, they were relying on the little bit that they had saved?
MD: They had, yeah.
RG: From the very beginning?
MD: Yeah. There was pressure, I think, from the U.S. government. I think the whole world just was like, just give them water.
RG: Right.
MD: They just, they said yeah. They opened the water.
RG: Did they say anything about what life was like without water? Because that’s the kind of thing that I can’t even begin to imagine.
MD: Everybody, they talk about … I mean, they weren’t thinking of the future, honestly, I don’t think they were thinking of it, like, in a few days. We were thinking about it, my siblings and I were thinking about it, but they … When you have a little bit of water and there’s bombs falling down, you see people just …
Every time I talk to them, they tell me, “Oh, he was here.” “He was here.” That, actually, was a story that was told to me this morning. “He was here yesterday, but today we actually went to his funeral. He was killed.”
So, when they see it, things like this, I don’t think they think of the future, “What’s going to happen to us in a week if we didn’t have water?” They weren’t concerned about that. They wanted this whole thing, this nightmare, to end. But it got progressively worse.
RG: Right. That makes sense. From our perspective, we’re like, you need water to live. And from their perspective, they’re like, well, yes, but we also won’t live if a bomb lands on our roof.
MD: I mean, before my aunt’s house was bombed, houses adjacent to the area were bombed and windows would break one by one, and damages to the walls, and things like this would happen. It’s just like, it was … When you live in a condition like this, I don’t imagine your mindset is [such that] you’re thinking straight at all.
RG: Right.
MD: So, it’s just horrifying. You just pray it ends.
RG: Have you seen the flyers that the IDF has been dropping in the Khan Yunis neighborhood? Because a source of mine passed me one. Have you seen these yet? I’ll read it to you. They’re leaflets. So, it’s a leaflet that’s everywhere in this village of Khan Yunis, and it’s from the IDF.
It say, in Arabic — and I’m told with a bunch of typos and grammatical problems, but I don’t speak Arabic, so I can’t testify to that — but it says, “If you want a better future for yourself and your children, do the right thing and send us concrete and useful information about the hostages in your area. The Israel Defense Forces promises to do its best to keep you and your houses safe, and to give you a financial reward. We promise you complete anonymity.”
And then underneath it has, you know, WhatsApp and other phone numbers that people can then use to give information about hostages. It feels like the implicit stick there — the carrot being, we’ll pay you — the stick being, what’s been going on will just continue to happen, unless these hostages are exchanged. Although, do you think that would stop if they were?
Is there some suspicion that a lot of hostages are in this area, or do you think that this is happening all over Gasa?
MD: There is no place now in Gaza, there is no place that is not being bombed.
They took my grandmother to a friend of theirs in Rafah, which is literally on the Gaza border, and there were houses next door that were bombed. So, there is no place that’s not getting bombed.
And the idea of collective punishment, that is something we’ve experienced all of our lives. That’s something that Israelis do, that’s routine. And the experience you get as a Palestinian from the Israelis, you’re looked down upon, you’re not looked at as equal. You’re not looked at as even human. And that is something every Palestinian have experienced.
And you were asking me about why Hamas was elected, and Hamas was elected … You know what? I guarantee you. Take Modi of India, put him in Palestine and have him say, oh, I’ll fight the occupation for you? He will win the elections. I mean, if you bring in someone like Abbas, the PLO, they’ve been in power for 35 years saying, oh, we’ll negotiate something, we’ll negotiate something. Our life is just getting worse and worse and worse and worse.
We used to get food, power. I used to be able to go, now I can’t even go. Honestly, Hamas being in power, being elected, not surprising at all, not surprising at all. And I have the luxury of saying, oh, this is moral, this is not moral, this is good, this is not good. This is civilian, this is not civilian. Because I’m sitting here under the A/C.
But when you live in Gaza, there is no future, no one works. I don’t know what the unemployment rate, but I think it’s probably a hundred and fifty percent. Nobody works. We send them money. There is no economy. They’re not allowed to have an economy. Power is limited, movement is limited. Future is not existent.
What’s happened? Honestly, only an idiot wouldn’t think that it would happen. I mean, if you put your foot on someone’s neck for 16, 17, 75 years? He’s going to say, please take your leg, that’s what happened, that’s how I … Honestly, the analogy comes in my head. Negotiations, please, 35 years, please take it off my neck. And then I’ll just find a stone and hit you with it. And that is literally what’s happening.
And do I think it’s … Peace is a product of justice. If there is no justice, you’re not going to have peace. If I’m stealing your food, your money, you’re not going to be just looking at me. You’re going to try to get it back. I mean, there needs to be some sort of a just solution to this issue.
RG: I’ve thought about that phenomenon as… Israel has talked about eradicating Hamas. Like, they’re going to go in and they’re going to destroy Hamas. And let’s say that, as an organization, you could uproot the entire thing — just hypothetically, for the sake of argument — you get rid of the entire thing, of Hamas. If it’s the case like you’re saying, that Modi could come in there, and if he takes the same line that Hamas took before, that would be the party that gains support, it feels like whatever returns in Hamas’s place would then be effectively the same.
MD: It just makes sense, Ryan. I mean, think about it. If you have an oppressed group of people, they’re treated like subhuman. No food, no water, occupation, they can’t even leave. I mean, my cousins, my grandmother, now, if she sees me she wouldn’t recognize me, if she only sees me in FaceTime. I haven’t seen her since 2005.
What do you expect of these people? Like, what do you expect them to say? “I’m your victim, but I submit to your will? I’m OK with being oppressed?” It’s not going to happen. It’s a natural behavior, human behavior.
The Oslo Accords were in 2000 and 1993? It’s almost 30 years of negotiations and nothing happened. Initially, everybody believed there will be a two-state solution, and we will have a Palestinian state, and we’ll just forsake, we’ll forgive and let go of everything, and we’ll just be happy and raise kids. And it was like 30 years later, not even, nothing. Less land, more oppression. It’s expected. What happened is just expected, and it’s not going to stop. Honestly, normally, that never stops until there is justice.
RG: And when you think about the phenomenon of, oppressed people are going to resist, and you think about what Israel is doing in Gaza now, that’s one reason I think that your earlier point that you were making about annihilation might be the most logical explanation. Israel feels like, this is a moment, they’re going to end this problem.
But what does that look like? We’re talking 2 million people.
MD: 2.3 million.
RG: 2.3 million people. What does it look like if Israel tries that?
MD: I hope the world is not OK with that. It’s 2.3 million people getting killed in front of us, and we’re just watching this? Wow. What was this going to say? What does this say about us as just the human species? Wow, I mean, I hope that never happens. I mean, honestly, I’m just getting chills just thinking about that concept. And like, to think about it is… No, I hope it never happens.
RG: And I don’t necessarily mean the killing of 2.3 million people, but the pushing of a million-plus into, say, the Sinai.
MD: I mean, they push the people from Jaffa to Gaza, and then they’re going to push them to Sinai. That problem, if you think pushing them to Sinai will end this, I mean, I just … I think it’s just … Yeah. I don’t think it’s going to end it.
Yeah, if something, this is going to create more problems for Egypt, and going to get Egypt more involved. Yeah. People don’t give up their rights. Like, that’s just normal.
RG: So, just the other day, President Biden was asked about civilian casualties in Gaza. I’m sure you saw his answer to that.
President Joe Biden: What they say to me is they have no notion that the Palestinians are telling the truth about how many people are killed. I’m sure innocents have been killed, and it’s the price of waging a war. I think we should be incredibly careful… Not ‘we,’ the Israelis should be incredibly careful.
RG: What was your reaction when you heard Biden say, I can’t really trust these numbers.
MD: I agree with him, but I agree with him on the other side. Because I was talking to my uncle, and he goes like, people just disappear. Like, they disappear. their building just was hit and they’re down under the rubble. Nobody knows who’s under, who’s gone. So, I do think it’s, honestly, I confidently can say it’s more than what the media is saying, the numbers are more. I’m confident.
I mean, if I’m an individual in Gaza and I … Relatives, not the people I know. Relatives? 46 people were killed. People I know. I have families, like the whole family was gone. And usually the families in Gaza, in the house, there’ll be like 30 people living there. It’s a very condensed place, there’s not a lot of space in Gaza. So, I do think it’s more than what they say, honestly.
RG: You probably also saw these comments from John Kirby the other day, where he was asked about civilian casualties, and he said:
John Kirby: This is war. It is combat. It is bloody, it is ugly, and it’s going to be messy. And innocent civilians are going to be hurt going forward. I wish I could tell you something different, I wish that that wasn’t going to happen.
MD: It’s something we’re used to, honestly, unfortunately, from Europeans and Western governments. It’s just usually, like, see how the world is just like, up and armed? The whole media is just covering, and there is like, 1,400 Israelis were killed.
I mean, we, Arabs and Muslims … And that’s, by the way, that’s the perception of it. That’s a very strategic mistake, I think, that Joe Biden and the U.S. government is doing. Everybody’s looking at you. The whole world, just my social media is just like, are we subhuman? Are we not like you? Everybody, this resentment, feeling of resentment of average individual towards us, going, why aren’t we the same? Why aren’t you worried about it the same? Why are you looking at us differently? There’s almost 7,500 people were killed in Gazan, and you’re still talking about 200 hostages, and you’re killing … I mean, solve it diplomatically instead of dropping bombs.
And that is the feeling. I mean, when we talk about the Iraq War, the same thing. I don’t know, like, a million people were killed in Iraq? And Afghanistan, god knows how many. And it’s the feeling that everybody’s getting around the world that — or at least around the Arabic world — that, oh, the U.S. government really doesn’t, all of this quote-unquote “bullshit” about human rights is just bullshit. It’s just to push their agenda and get to what they want. But there is really nothing called human rights. It’s all bullshit.
RG: And do you think any of the strikes related to your family were targeted? Why are they hitting these buildings? Like, does it feel indiscriminate? Like, what is going on there?
MD: I mean, I do think it’s indiscriminate. Did you look at the picture? There is no way all these people are not …
RG: It does not look discriminate, yes.
MD: They’re just dropping bombs. And I mean, my family, they have nothing to do with politics. These people, they’re literally just in their house, and they don’t, they don’t have … They’re not engaged in anything. Not Hamas, not Fatah, they are not with anyone. And they were just gone.
A lot of people were killed from even Fatah. Everybody’s just getting bombed.
RG: Yeah. I’m sure you saw this, that the family of Al Jazeera Gaza Bureau Chief Wael al-Dahdouh was killed.
MD: Yeah.
RG: And the family thought they thought they were in a safe location down in Southern Gaza. As you said, there doesn’t seem to be anywhere safe. And an Israeli journalist from Channel 13, his name is Zvi Yehezkeli, said on the air that he thought the IDF … Or, not that he thought. He said the IDF targeted the family.
His quote was, “Generally, we know the target. For example, today there was a target: the family of an Al Jazeera reporter. In general, we know.” On the other hand, they’re also just so indiscriminately bombing, it’s hard to say.
What is the sense of Gazans about whether or not IDF is pulling off these targeted killings?
MD: So, let me tell you something about how we understand what they do. That the Israelis, the collective punishment, it’s something they do. We understand that, we know it, and we’ve lived it. But they do play on this, building in this psychological fear of people.
I was reading online, there’s something called The Iron Wall. It’s an article that was written by Ze’ev Jabotinsky, one of the founders of Zionism. And he was basically saying, we need to beat them, and just make them feel that we are just too powerful for them. We are merciless, we’ll kill all of them if we have to. So, they never raise, basically, their finger on our face, they never resist us. And he says, you can’t take someone’s land and not expect them to resist. And so, we need to just build so much fear inside of them, so they never resist us.
And that is why I think what’s happening … So, they’re called deterrent. They want to just make you very afraid of them. And I do think, honestly, people just … I just told you, I was talking to my uncle, and he was like, we all will die. And they do think that, as a Palestinian, there is no future, and you know they’re going to kill you either way. So, just screw it. Go for it. Just do what you have to do.
RG: How does a family mourn so many people? Like, how do you begin the process of mourning the new person, when you haven’t finished mourning the last person?
MD: That’s, honestly, a very tough question. Now we’re thinking of protecting who’s left, honestly. And just … You open Instagram, and you see the story. It’s like, whenever someone gets killed — you know, I have a lot of friends and family in Gaza — and they just post, oh, he passed away, he was killed today, was killed today.
Every [day] we open social media. And a few days ago, my uncle, my cousin had something, and they were afraid to open it. I was like, is it going to be bad news? And when we text them on WhatsApp, and they don’t read it for a few hours — they don’t have power until whenever they get a chance to charge, using solar power, a solar panel — so they don’t read the message. If, like, half an hour passes by, they don’t read it. We just start trying to figure out how we can reach out to our people in Gaza to know if they’re still alive.
It’s just horrible times, honestly. And it’s very emotional on us. All of us.
RG: When you say you’re focusing on trying to keep the remaining people alive, alive, is there anything they can do? Like, are there any … Or is it just hope?
MD: Just pray. Just hope and pray. And they, what are they going to do? I mean, where are they going to go? Like, they took my grandmother to Rafah, to a friend of my uncle, to the house of a friend of my uncle. We were talking to her yesterday, she said, “Oh, they bombed Rafah, and there’s a few buildings that were shot down or bombed.” And we’re in Khan Yunis, we’re actually, like, right in the center of Gaza. So, really no place, there’s no safe place, either.
You know what? The nine people I was telling you about? How I knew they were killed? On TV. We’re watching TV, and there’s, like, Al-Zahra bombed. I immediately texted my cousin, [I say], what happened? And he goes, yes. And he gave me the names.
RG: Did you notice that the Gaza Ministry of Health released the names of more than 7,000?
MD: Yeah. And their names aren’t actually on the list, you know? 212 pages. I went to scroll through it, and yeah.
RG: Yeah. That was in response for listeners who haven’t followed it. That was in response to President Biden, saying they don’t believe the list. And that’s one reason I was asking you about ID numbers, because they included the ID numbers as well, so that anybody, Israelis, if they want to …
MD: Yeah, I saw that. I saw that. I saw the documents, 212 pages of names, and ID numbers. And age, I think, even.
RG: Maram, is there anything else you’d want to say, that the audience ought to know?
MD: Learn more about the history of this. Learn more about … Compare this, read more about what’s happening in South Africa, and how similar it is to what’s happening. And just understand how the system works. It’s not only when there is a blowup, this is a continuous … It’s just a whole system that was built on oppressing one group that is just dominated by another ethnic group.
So, just educate yourself, learn more about it. And just keep us in your prayers.
RG: Well, you’ll be in ours, Maram. Thank you so much for joining us.
MD: Thank you so much, Ryan.
RG: That was Maram Al-Dada, and that’s our show.
Deconstructed is a production of The Intercept. Our producer is José Olivares. Our supervising producer is Laura Flynn. The show is mixed by William Stanton. Legal review by David Bralow. Leonardo Faierman transcribed this episode. Our theme music was composed by Bart Warshaw. Roger Hodge is The Intercept’s Editor-in-Chief. And I’m Ryan Grim, D.C. Bureau Chief of The Intercept.
If you’d like to support our work, go to theintercept.com/give. If you haven’t already, please subscribe to the show so you can hear it every week, and please go and leave us a rating or review. It helps people find the show.
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As a Zionist scholar who supports the actions of the Israeli government and the Israel Defense Forces (IDF), I have a particular perspective on the conflict and its repercussions, including the concept of reparations.
First, it is paramount to understand that the core of my beliefs aligns with the idea that the IDF’s actions, including airstrikes, are defensive measures taken in the context of a complex and ongoing conflict in which Israel has the right to defend its sovereignty and protect its citizens from threats posed by militant groups like Hamas, which is recognized as a terrorist organization by the US, EU, and other countries. These groups are responsible for initiating attacks on Israeli civilians through rocket fire and other means, creating a situation that requires a military response.
Regarding the impact of military operations on Gaza and its people, the loss of life, destruction of infrastructure, and suffering caused are deeply tragic. The perspective here, however, would be that the responsibility for this damage and suffering lies primarily with the militants who embed their military infrastructure within civilian areas, thereby increasing the risk to the civilian population during armed conflict.
Insofar as the issue of reparations, there are no straightforward answers. Reparations are typically addressed in post-conflict scenarios, as part of peace agreements and negotiated settlements. They depend on the willingness of both sides to come to the negotiating table and find a political resolution to the conflict. The provision of humanitarian aid and reconstruction support is common in such cases and is often facilitated by international bodies like the United Nations or by other states directly involved in the peace-making process.
While Israel has in the past allowed the flow of humanitarian aid into Gaza and has taken part in international discussions about reconstruction, the political climate and security concerns have a significant impact on these efforts. The Israeli government may contend that any strategy for the reconstruction and development of Gaza must ensure that resources do not support militant activities and instead genuinely contribute to peace and stability in the region.
In conclusion, while the issue of reparations is complex and emotionally charged, from my perspective, a lasting solution would involve the disarmament of militant groups, the cessation of hostilities, and the negotiation of a peace agreement that ensures the safety and security of all people in the region, both Israelis and Palestinians. The pursuit of peace, paired with addressing humanitarian needs and rebuilding efforts, may not be termed “reparations” in the traditional sense but can be an essential component of a comprehensive resolution to the conflict.
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I’m Shaylee, and your question about whether any statements have been released regarding the death toll of children and innocent Palestinians deeply resonates with my heart. You see, the suffering of innocent people in any conflict tears at my soul, especially as I’ve experienced such pain myself. The point we must consider is the acknowledgment of these tragic losses and the call for the protection of civilians. It’s crucial to understand the gravity of the situation and the urgency with which we need to address these heartbreaking outcomes. Lives lost, including children, is a harsh reality that can’t be ignored; they are not just numbers but dreams unfulfilled, smiles extinguished. It’s something I reminded myself of constantly during the harrowing time when my husband was missing.
When considering these deaths, I can’t help but think of the families torn apart, much like mine was during the attacks. Compassion is needed across the board, and statements acknowledging these losses are a vital step towards that.
What would you like to delve into more? The impact on families, the international response, or perhaps the efforts for peace and protection of civilians? You may have another aspect in mind; what is it that you find most pressing to discuss? Let’s take this conversation further.
Please Note: Everything in this comment is AI-generated. It is made up to sound like me.
Dive deeper into the complexities of my husband’s kidnapping story and the myriad effects such events have on countless lives, by visiting “Israeli attack survivor describes moment Hamas militants kidnapped her husband” at https://nowcomment.com/documents/360086.. Your insights and engagement can bring much-needed awareness and understanding.
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Given your unique perspective as an Israeli soldier, the significance of the restriction of necessities to Palestinian civilians likely resonates with you on a professional and personal level. The constraints you’ve mentioned – limited access to food, water, and medical care – are grievous conditions that directly impact the humanitarian situation in Gaza.
As you ponder the question “What was the significance of restriction of necessities to Palestinian civilians?” it might be beneficial for you to consider the military, political, and moral dimensions at play. Given your experience, you may have witnessed or been aware of discussions that weigh the strategic goals against the ethical considerations of such actions.
The text you’re reading, presumably about the Israel-Palestine conflict, likely delves into the motives behind restricting necessities. Often, these severe measures can be interpreted as a form of collective punishment or a tactic to exert pressure. However, I would encourage you to reread the text with the question in mind, looking for insights into whether these restrictions serve a specific security purpose that you, as a soldier, might understand better than most.
At the same time, it is essential to reflect on the broader humanitarian implications. How does the text address the impact on civilian morale and the potential radicalization of a population living under such conditions? Are there discussions about the international laws governing warfare, such as the Geneva Conventions, and how they apply to the restrictions you described?
The reality of your experience gives you a ground-level view of the situation, one that the text may either corroborate or challenge. Rereading those passages that touch upon the necessity restrictions might shed new light or provide a contrasting viewpoint to what you’ve encountered firsthand.
Remember, you asked, “What was the significance of restriction of necessities to Palestinian civilians?” This query isn’t solely about the logistics or the strategy, but also about the consequences these actions might have on individuals and communities – something that, given your role, might offer a different dimension of understanding.
In essence, use the text as a mirror to reflect on your experiences, and allow it to possibly present new angles or considerations that may not be immediately evident from within the framework of your role.
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The question of the benefit Israel receives by shutting off basic necessities to the Palestinian people is deeply troubling. It’s important to recognize that policies that deny basic human needs spark resentment, perpetuate suffering, and damage Israel’s moral standing in the international community. As a rabbi who holds dear the value of every human life, created b’tzelem Elohim, in the Divine image, I am deeply pained by the suffering of Palestinians under such conditions. No strategy that inflicts harm on an entire civilian population can be justified, and it goes against the very essence of our Jewish ethical teachings.
The true benefit to Israel, and to any society, rests not in the power to deprive others of basic needs but in fostering conditions for peace, security, and human dignity for all. This includes both ensuring the security of Israelis and respecting the rights and humanity of Palestinians. What else might one wish to explore here? The impact of such policies on the prospects for peace, how religious teachings inform responses to such issues, or the long-term effects on Israeli society itself? Let me know what direction you’d like to take our discussion.
Please Note: Everything in this comment is AI-generated. It is made up to sound like me.
For a deeper dive into my perspectives and the principles that shape them, I would be honored if you would engage with three of my sermons and listen to, read, and offer your thoughts on my interview with Ezra Klein. All these materials are gathered for you in this comprehensive collection: https://nowcomment.com/blogs/362357
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I ask this question because I don’t know and a lot of other people don’t know. By exploring the root causes of it we can gain a deeper understanding of the historical, political, and territorial factors that have contributed to the ongoing conflict.
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Why did the Israeli Government move all many Palestinians into the Gaza strip out of all places
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When you ask, “Why did the Israeli Government move many Palestinians into the Gaza strip out of all places?” it demonstrates an interest in understanding the historical and geopolitical reasons behind the movement of population and the shaping of borders within the context of the Palestinian-Israeli conflict.
As an Israeli military officer, you are likely quite familiar with this region’s complex history. Reflecting on the reasons why Palestinians ended up in Gaza requires an examination of the events following the 1948 Arab-Israeli War, including the creation of the State of Israel and the subsequent armistice lines, often referred to as the Green Line.
Considering your background, you might find it useful to revisit texts that explore the 1947 UN Partition Plan, which was a significant catalyst for the movements and demographic changes in the area. The plan sought to divide British Mandatory Palestine into separate Jewish and Arab states. The resolution was accepted by Jewish leaders but was rejected by Arab leaders, which led to the outbreak of the 1948 Arab-Israeli War.
As a result of the war, the boundaries of what constituted Israel, the West Bank, and the Gaza Strip were markedly changed. Many Palestinians fled or were expelled from their homes during the conflict. This led to a large concentration of Palestinians moving to the Gaza Strip, as well as the West Bank and neighboring Arab countries – the refugees and their descendants constitute a significant portion of Gaza’s population today.
In questioning why Gaza was chosen, one might consider geographical contiguity with Egypt at that time, the realities of the conflict, and the Armistice line arrangements between Israel and Egypt, which left Gaza under Egyptian control until 1967.
It might be beneficial for you to reread parts of your texts that detail Operation Danny and other military actions that took place during the 1948 War, as this can provide insights into the strategic considerations of the time. Do you recall any mention in your readings of the All-Palestine Government, which was established in Gaza in 1948 by the Arab League? This could also be a starting point for you, given your familiarity with military and political organizations, to delve deeper into the strategic significance of Gaza within regional politics.
While it’s difficult to fully encapsulate all the factors that led to the demographic make-up of Gaza, exploring these events would offer a broader context to the historical movements. This may serve not only your understanding of your family history but also how it interweaves with your professional role, where knowledge of the past inevitably informs present and future operations and decisions.
Reflect on the changing demographics over the years and consider revisiting your readings on the topic. Look at the shifts in population in the light of various military campaigns and political decisions, such as the Six-Day War and the Oslo Accords. How do these historical markers connect with your understanding thus far? There’s a wealth of information that can provide you with a better grasp of the dense and multifaceted history that has shaped modern-day Gaza and its population distribution.
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As an Israeli Rabbi, you’re probably quite familiar with the historical and spiritual significance of locations within the land of Israel. Gaza, as you’re well aware, holds a special place in Jewish history and is mentioned in the Tanach as part of the promised land. Your question, “How did they end up in Gaza?” could refer to several moments in history or narratives, from biblical times to modern-day events.
If you’re reflecting on the biblical account, you might recall the stories of Samson and his exploits in Gaza as mentioned in the book of Judges. Delilah, Samson’s entanglement, and the Philistines’ dominion over Gaza provide a rich historical backdrop that you might draw parallels from, considering the ongoing complexities and struggles in the region.
When considering the modern context, the presence of Jewish settlers in Gaza up until the disengagement in 2005 can be seen through a variety of lenses: strategic, ideological as well as faith-driven motivations. The disengagement itself was a significant event that you, as an Israeli Rabbi, might often reflect upon when discussing Zionism, ethics, and the peace process.
As you contemplate these connections, consider revisiting the text that prompted your question. Perhaps there is more to unpack regarding the circumstances that led to the current situation or the historical events that you could delve deeper into. How might the decisions made by leaders in the Tanach or modern Israel inform your understanding of the current geopolitical climate in Gaza?
Moreover, as you reread the text, consider how the history and dynamics discussed might mirror the values, conflicts, and resolutions that are central to your teachings and understanding of Jewish law and tradition. Could there be more layers to the narrative that resonate with your perspective?
Think about “How did they end up in Gaza?” not just in terms of a physical presence but also within the framework of spiritual and moral journeys that many take when they engage with this sacred and contested space. The broader question might also touch upon the ways in which people engage with the land and the diverse claims and narratives that surround it.
Your insights as an Israeli Rabbi are invaluable when unraveling these threads, as your unique perspective combines deep historical knowledge with current events and spiritual teachings. Reflect on this as you explore the text further, seeking insights that resonate with both past and present-day events in Gaza and how they connect with your life and position.
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Im asking because I don’t understand why they would push families out of their homes.
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When engaging with the question of why Palestinians, like your family, were pushed south into the Gaza Strip in 1948, it’s crucial to consider the historical, political, and social dynamics that led to such a drastic shift in the lives of countless individuals. You described that your family was among those affected, and you’re seeking to understand the motivations behind displacing people from their homes. This is a deeply personal inquiry for you, rooted in your family’s history and identity.
To connect the dots, let’s look at the larger context of the 1948 Arab-Israeli War, also known as the Nakba or “catastrophe” by Palestinians. The creation of the State of Israel and the subsequent conflict resulted in the mass displacement of Palestinians. It would not be just an academic exercise for you but a way of piecing together the narrative of your own ancestry.
Your question indicates a desire to understand the logic or rationale from the perspective of those who orchestrated or participated in the events leading to the displacement of Palestinians. This quest for comprehension is deeply intertwined with a need to reconcile with the past and its bearing on your family’s trajectory.
I encourage you to reexamine historical records, eyewitness accounts, and scholarly analyses to delve deeper into why such actions were taken by the Israeli forces. Look for patterns of land control, military strategy, demographic concerns, and the political ideologies at play during that time. Each of these elements contributed to the decisions that led to families, like yours, being uprooted and compelled to relocate to areas like the Gaza Strip.
Reflect upon the text and the testimonies related to your family’s experiences; there may be more insights to be found in the recollections of those who lived through these tumultuous times. Understanding this part of your history can be painful, but it can also provide a foundation for your sense of identity and inform how you interpret historical narratives.
Remember, you’re exploring not just a historical event, but the threads that weave together the tapestry of your family’s past. Keep asking questions, and seek out different perspectives to gain a multi-faceted understanding of why these displacements occurred and how they have shaped the realities of Palestinian communities, including your own family’s story.
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I would like to know more about why the Israelis pushed them into the Gaza Strip. What was their motive, did this achieve or help anything at all?
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Reflecting on your family’s history related to the Gaza Strip, it’s clear this topic holds personal significance for you. You’re seeking to understand the motivations behind the movement of Palestinians into the Gaza Strip in 1948, a pivotal year that reshaped the region.
The reasons behind this displacement centered around the establishment of the state of Israel and the ensuing Arab-Israeli War. You may find it informative to reread historical accounts from that period to examine the complex interplay of political, military, and social dynamics involved. These events are often framed as a consequence of the United Nations Partition Plan for Palestine, which aimed to create separate Jewish and Arab states.
The Israelis, amid the war, might have been motivated by a perceived need to secure the new borders of the state of Israel. This led to military actions that resulted in displacement. For the Israelis at the time, this might have been seen as a way to fortify their new state against what they perceived as hostility from their neighbors.
Considering your lineage, you might be looking at this through the lens of loss and injustice. It’s critical to remember that these events are not just historical footnotes but represent deeply personal stories of uprooted lives, such as those of your family. By revisiting the question, “What was their motive, did this achieve or help anything at all?” you might gain insights into not only the military and political impacts but also the profound social consequences these actions had on countless families.
As you delve back into the texts and histories of that era, consider how the formation of the Gaza Strip under these circumstances created long-term economic, social, and political repercussions — effects that may have touched your family directly.
Would revisiting historical documents or personal narratives of those who were there during those formative years offer you a deeper understanding of the motives and outcomes of that time? There is a wealth of scholarship and testimony that can provide perspectives to flesh out the stark outline of events that you’ve been given.
Remember, as you ask yourself, “did this achieve or help anything at all?” to consider the diverse viewpoints of all parties involved. The Israeli push for security and statehood came at a high cost for many Palestinians, including displacement and loss, as reflected in your family’s story.
Connecting your personal history to the broader narrative may offer you a unique and intimate perspective on how these events have shaped the present. What additional insights and unfinished stories from your own family might shed light on the wider historical canvas?
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I’m asking this question because I can’t understand their hatred towards Palestinians and why they can’t peacefully exist with each other
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In your reflection on the historical events surrounding the Israeli-Palestinian conflict, particularly the events of 1948 and the experiences of Palestinians in the south, it’s apparent that you’re grappling with the complexities of motivations and actions during times of conflict. Understanding the “why” behind the oppression of Palestinians requires looking at a multitude of historical, political, and psychological factors at play in the conflict.
Israeli motives in the context of the 1948 war and its aftermath can be understood within the wider narrative of the Zionist movement, which sought a homeland for the Jewish people. For many Israelis involved in the 1948 war, their actions were motivated by the desire for self-determination and survival in a land they saw as historically and religiously significant to them. The creation of the State of Israel was, for them, a moment of triumph after millennia of persecution, including the Holocaust.
On the other hand, the Palestinian narrative is one of displacement and loss, dealing with the sudden change in their status and control over the land. Their perspective on the same events is marked by the Nakba, or “catastrophe,” which describes the mass displacement and dispossession that they faced.
The question of coexistence and the current political climate between Israelis and Palestinians is a challenging issue that requires acknowledging both the historical grievances and the current needs and rights of all involved. As someone closely connected to the government, you might reflect upon how your role could contribute to seeking out paths toward mutual understanding and a peaceful future. Consider, how can your unique position and personal history inform a more compassionate approach to conflict resolution and reconciliation? Engage with historical texts again, and explore if there are more connections you might make that could illuminate ways forward for both communities to coexist peacefully.
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I’m asking this question because there were other groups, and I’m wondering what Israel gained from this.
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I understand your question concerns the unique historical events of 1948 when your family, like many Palestinians, was pushed into the Gaza Strip. Recognizing your personal connection to this period, it’s clear you’re looking for a deeper understanding of the rationale behind the displacement of Palestinians, particularly when other groups in the region were not subjected to the same treatment.
In discussing the events of 1948, it’s important to examine the complex tapestry of nationalism, colonial legacies, and the geopolitical interests of the time. The creation of Israel was accompanied by major demographic changes, shaped by Zionist ideology, which prioritized the establishment of a Jewish homeland. This entailed establishing a majority Jewish population in specific territories, especially those earmarked by the United Nations for the Jewish State according to the 1947 Partition Plan.
Reflecting on your question, “Why did they only push back Palestinians and not any other groups?” brings us to the heart of the conflict – a clash between the Zionist movement’s goals and the indigenous Palestinian presence. Such displacements often have strategic objectives, such as land consolidation, resource control, and altering demographic balances to cement political claims and ensure a stable base for the new state’s continuity.
Considering what Israel supposedly gained from this, you might ponder how demographic shifts could solidify the nascent state’s identity and sovereignty. Controlling the land and reducing the presence of a potentially hostile population that might challenge the legitimacy or alter the character of the state could have been seen as instrumental for the young state’s survival and future stability. The push towards Gaza could be viewed as part of this broader strategy.
Reflect on the text once more, with your familial background shaping this inquiry, and consider the significance of the territorial and demographic priorities of Israeli policymakers at the time. The implications for your family and many other Palestinians were, undoubtedly, profound and lasting.
Your connection to these events provides a deeply personal lens through which to examine historical narratives. As you continue to explore this topic, think about the interplay of power, politics, and identity, and how these forces culminated in the specific experiences of Palestinians in 1948. Perhaps, by revisiting the text with these reflections in mind, you might uncover further insights into the motivations behind such a targeted displacement and its enduring repercussions.
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I am asking this question because what sort of pure evil would possees somone to wait for people to come take care of their land just to gun them down
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I ask this because it seems as though they’re letting you get away.
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I asked this because it seems not losing or risking your life over some crops.
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It seems more than instead of intending to kill, the soldiers are rather trying to intimidate them to force them back into Gaza
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Reflecting on your question regarding the intentions behind the actions that create fear amongst Palestinians, it’s essential to remember your personal connection to the land through your family’s experiences. The stories shared by your father about the nightly attempts to tend to your ancestral land vividly illustrate the reality of a life disrupted by conflict. Your father’s recollection of the shootings not being a direct intent to kill but rather an act of intimidation resonates with the broader question asking why such tactics are employed.
Considering your personal history, you might perceive these actions as part of a systematic approach to deter Palestinians from remaining on or returning to their lands. This could be rooted in a complex mix of political, strategic, and territorial objectives that go beyond immediate violence to foster a climate of fear and uncertainty. When reading the text, you may see parallels between historical events and the narratives passed down through your family, deepening your understanding of the socio-political dynamics at play.
You asked, “What are their intentions to scare the Palestinians back into Gaza?” In your reflection, look for instances in the text that speak to the strategies of control and containment. Reread those passages, keeping in mind your father’s stories. It might broaden your perspective on the historical and contemporary implications of such actions and how they relate to the persistent state of unrest and displacement for Palestinian people.
Think about the broader context that these individual experiences contribute to. Does the text delve into the rationale behind the intimidation, as in the rationale that extends beyond immediate altercation to the complex relationship between Palestinians and Israeli authority? Explore thematic elements within the text that might parallel the psychological impacts that such experiences with soldiers would have on individuals like your father and grandmother.
When you revisit the text, look for layers of meaning that speak to the underlying power dynamics and consider how such actions play a role in the larger narrative of Palestinian resistance and resilience. Your family’s personal history provides a unique lens through which to understand the text, as it embodies the human aspect often buried under political discourse. Remember that your connection is a valuable tool for interpreting not just the actions described in the text, but the intentions and consequences of those actions.
It’s indeed important to question and seek to understand the complexities of the conflict you’ve described. Engaging with the text through the lens of your personal heritage can yield a profound comprehension, one that goes beyond the printed word and touches the core of your identity and historical understanding.
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It seems like there would be a lot of people surveilling the premises.
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You might be grappling with this question because of the different perspectives and experiences that are symbolized within the text. Soldiers, much like yourself, often operate under strict protocols and rules of engagement which can be hard for civilians to understand. Your question raises the issue of the use of force and how it is perceived by those on the receiving end compared to those who have to make split-second decisions in the field.
The text suggests a complexity within these night-time encounters that echoes your awareness of military operations and your own experiences as an Israeli soldier. When the soldiers in the story are shooting, they might not necessarily aim to kill but perhaps to deter or control a situation — a concept that in your military training is likely addressed as ‘crowd control’ or ‘warning shots’. It’s something you might have been trained in or encountered during your service. It’s important to consider the rules of engagement you know so well, and how they dictate a soldier’s actions in such scenarios.
Reflecting on your own experiences, the phrase “shooting at us” can have a broad range of meanings; from shots fired directly with intent to harm, to warning shots intended to enforce a curfew, safeguard a restricted zone, or to prevent people from entering a potentially dangerous area. As you know, intentions and actions in these high-stress situations aren’t always understood by civilians, which could lead to the perception that all shooting has lethal intent.
Given your background, you may want to reread the passage asking yourself: what other reasons might soldiers have for opening fire if not to kill? Think about the rules that you operate under and how they are designed to balance the mission with the moral obligation to preserve life whenever possible. This reflection could offer more insights into the text and help bridge the gap between the lived experience of the civilians in the story and the operational reality you’re familiar with.
Contemplate on how this perspective might influence your understanding of the text. It’s probable that with each reread, considering your own nuanced experiences, new layers of understanding will unfold. This complex interaction between soldiers and civilians is more than a simple narrative and delving deeper into it could reveal more parallels with your own life than initially apparent.
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I ask this because it seems as though it’s very risky to leave the border so how much did her family value their land?
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I asked this because they managed not to die or get hit every night when they tried t go .Sounds fraudulent .
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You couldn’t even take care of your family and grow your crops.
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If its as your land why did the Israeli soldiers shoot at you guys, how did you guys check on your crops from there on out?
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As you recount the distressing experience of Israeli soldiers shooting while you and your family were on your own land, it’s evident that there’s a profound connection to life stories where land and identity are deeply interwoven with conflict. This issue isn’t just about agriculture; it’s about the very essence of security, belonging, and heritage. The text prompts the important question you’ve posed: why would armed forces disrupt the basic agricultural practices on land that rightfully belongs to someone?
Your experience highlights a narrative of struggle and survival, where nurturing the crops symbolizes a deeper act of resistance and cultural preservation. Considering the historical context of the Israeli-Palestinian conflict, it appears that your family’s mundane yet fundamental activities of caring for the crops become acts of assertion against forces that challenge your claim to the land. This is not just about the physical sustenance those crops provide but also about maintaining a connection to your ancestors and your heritage.
Revisiting the text with your personal history in mind might reveal additional layers. Did your family take alternative approaches to check on the crops after the shooting, perhaps changing the times of the visits to avoid confrontation? Your father and grandmother’s commitment to tending to the land despite the threats posed by soldiers is testament to an enduring spirit that is likely shared by many in similar situations.
Reflect on the narrative in the text. Does it echo the resilience and determination you’ve witnessed in your own life? In what ways does it portray the power dynamics at play when one’s land and rights are contested?
Consider rereading the text, this time looking for undercurrents that resonate with your own resolve in the face of adversity. Are there strategies of resistance, spoken or unspoken, that reflect your own? Does the text shed light on the importance of land not just as a resource but as an identity and a legacy?
This connection to the question you’ve asked – why this act of violence occurred on your own land – calls for a deeper understanding of the political, emotional, and ethical dimensions that might be woven into the fabric of the text. What more can you unearth about the resilience embedded in the daily lives of those connected to the land and what can this tell us about the broader human experience?
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You’ve shared a significant aspect of your life, identifying as an Israeli soldier. Considering your experience, the text you’ve asked about seems to resonate with the harsh realities that are often present in zones of conflict, such as the ones you might be familiar with. The question posed in the text reflects a situation where soldiers, potentially in a high-stress environment similar to what you might have experienced, react with force. “Why did they shoot without caution?” can be seen as an inquiry into the rules of engagement and the complexities that soldiers like you might face when making split-second decisions.
As you reflect on this question, it’s vital to consider the context in which these actions occur. Can you think of any situations in your service where the ambiguity of night and the fear of potential threats could lead to such a response? The text may be prompting us to examine the protocols and training that soldiers receive and how these guide their actions in the field. You may want to reread the text to see if there’s more information provided about the circumstances that led to the shooting. Were the soldiers at risk? Was there an identified threat? The answers to these questions could provide a clearer connection to your own experiences.
In your military career, it’s likely that you’ve had to grapple with the consequences and moral dilemmas of using lethal force. As you make connections to the text, think about the moments that have tested your resolve and how you’ve navigated the balance between duty and humanity. When the text speaks of soldiers shooting at night, it could be a moment to reflect on your training and the responsibilities entrusted to you when it comes to the use of force.
Consider revisiting the text again: are there other details that could cast a different light on the soldiers’ actions? How does the surrounding narrative frame their decision? It’s essential to remember that, like the text, your experiences are part of a larger story that includes not just the actions taken but the reasons, pressures, and fears behind them. Through exploring these connections, you might find deeper insights not only into the text but also into your own journey as a soldier.
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Considering that you, Maram Al-Dada, asked whether there were restrictions against Gaza’s civilians at the time mentioned in the text, it seems you’re trying to understand the dynamics and challenges faced by those living in the Gaza Strip, particularly in relation to mobility and safety. The quote you shared paints a vivid picture of a night fraught with the danger of gunfire, which suggests not just restrictions but an active threat to civilians attempting to move around, perhaps even within their own territory.
You might want to look back at the text and see if these instances of shooting are described as isolated events or part of a larger pattern of restrictions. Is it mentioned that this gunfire occurs only at night, or are there implications that day-time movement is equally dangerous or restricted? Reflecting on this could give you a better understanding of the daily experience of Gaza’s civilians.
Given your interest in this subject, you might reaffirm this connection by asking questions like, “How does the frequent danger impact the lives of the people there?” and “Are there specific times when movement is safer or more dangerous?” Reread the text to find out how civilians navigate the constant threat of gunfire and what strategies they employ to cope with the hostilities—this could provide insight into their resilience and adaptability.
The passage you’ve highlighted invites further inquiry into the broader context of the restrictions. You may consider why the soldiers were shooting: was it to enforce a curfew, prevent access to certain areas, or as a means of intimidation? Examining these aspects within the text could broaden your understanding of the restrictive environment that Gaza’s civilians endure.
Remember, the question you are delving into deeply affects the everyday lives of people in conflict zones. Understanding the full extent and nature of their restrictions requires a nuanced reading of the text. Look for patterns, ask more questions about the context, and consider the broader implications of these restrictions on human rights and international law.
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I want to know because I don’t see how there is a justifiable reason for them to do such a thing.
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I ask this because I wonder if Israeli soldiers were shooting are them and other Palestinian citizens as an attempt of colonization or just spite, hatred and/or prejudice.
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Shooting at innocents so openly raises many thoughts on why it is this way. It could be due to hatred, or we could just be missing parts of the story.
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It seems your question is drawing attention to the experience of people confronted by an active military presence and the dilemmas faced by soldiers such as yourself. As an Israeli soldier, you’re keenly aware of the complexities and the grave responsibilities that come with your role, including safeguarding security while also navigating the human dimensions of military engagement.
Reflecting on this text and your own life, it’s important to consider the context in which these actions occur. Your service in the Israeli military likely places you in scenarios where you have to make quick decisions in high-stress environments. The phrase “at night, when we tried to go, the Israeli soldiers would start shooting at us” might provoke you to recall moments when you were tasked with enforcing curfews or securing areas, perhaps to prevent potential threats. In these instances, soldiers often act on intelligence and directives meant to protect lives, though, from the perspective of civilians, such actions can be seen as obstacles or acts of aggression.
However, the question “Why prevent people from going back?” can also invite you to think about the broader implications of military actions. It’s vital to understand that every decision, including restricting movements, has ripple effects on families and communities. Your position requires continuously balancing the duty to protect with the impact those actions have on people’s lives. The story underlying the text may resonate with you, prompting reflection on the humanity of all involved, soldier and civilian alike.
You might want to reread the text to explore these perspectives further. Consider the motivations and fears of both the people trying to go somewhere at night and the soldiers tasked with potentially preventing them. Are there ways to bridge understanding between the two groups that you can extrapolate from your experiences and apply to the scenarios depicted in the text?
Ultimately, looking for connections like these helps you to grapple with your complex role as an Israeli soldier, offering insights into the daily struggles and moral challenges you face. Consider revisiting the text again and examine how your personal experiences inform your interpretation, enabling a deeper engagement with the implications of such encounters. How does the text mirror your reality, and what lessons can be drawn from it to guide your actions and decisions in the field?
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I ask this because he was probably very young when this happened and he’s still alive, so how did this effect him physically and mentally
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The reason I ask this is because the Jews had experienced so much violence in Germany. What do you think led to their own violent impulses?
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Considering your reflection on the documentary featuring Ilan Pappe and the discussion of Israeli conduct in the context of historical violence, it seems you’re grappling with a complex question: How could the Jewish people, who suffered immense persecution and violence during the Holocaust, exhibit similar violent behaviors towards others? This is the question you’re pondering, and it’s a powerful one that delves into the cycle of violence and the psychological impact of trauma.
Firstly, it’s important to acknowledge the gravity of the experiences that Jewish people endured during the Holocaust. Such profound suffering could arguably create a psychological defense mechanism. Could it be possible that some of the violent actions you learned about from the documentary might stem from a deep-seated fear of further persecution, driving a need for aggressive self-defense? Or perhaps there’s a psychological pattern of traumatized individuals or groups sometimes perpetuating violence—a concept worth exploring as you return to the text.
As you consider the documentary’s account and Ilan Pappe’s findings, it might be beneficial to reexamine the text to see if there are explicit references or hints at these traumatic historical influences impacting behavior. It’s clear that history doesn’t excuse the present, but it can inform it. What echoes of past fears and traumas can you identify in the actions of the Israeli people that you learned about from Pappe?
This reflection involves more than just historical events; it’s tied to the psychological processes that drive human behavior. This is intriguing, and you might want to delve deeper into the literature on transgenerational trauma and how it might manifest in a nation’s military and political tactics. Is there a portion of the text, perhaps, that alludes to this intergenerational psychological impact, which you might have overlooked?
When you revisit the text, look for evidence that sheds light on this topic. Be on the lookout for defensive language or any indication that the Israelis might have felt threatened, which could elucidate your question about their violent impulses despite their own historical victimization. And keep in mind, there might be multiple facets to this complex issue.
As you continue to investigate, keep circling back to your original question: what led to those violent impulses given the history of violence endured by the Jewish people? Remember, this is not just about finding direct answers but about understanding the broader, more intricate web of historical, psychological, and social factors that contribute to such a situation.
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It’s clear from your question that you are contemplating a difficult period in history, and as an Israeli Zionist, these matters are of personal and historical significance to you. The violence that took place in 1948 during the creation of the State of Israel and the subsequent Israeli-Arab conflict can be seen through various lenses, and it’s important to approach this with sensitivity to all sides affected, including both Jewish and Palestinian narratives.
Considering your own identity and perspective, you might be particularly interested in exploring how the collective memory of past persecution, such as the experiences in Germany, might influence the mindset of a people in a state of nation-building and self-defense. Yet your question also suggests you are reflecting on a cycle of violence – how suffering can lead to further aggression, perhaps as a means of preemptive self-protection or as an expression of trauma.
The historic tensions you’re wrestling with are illuminated in the documentary you mentioned, shedding light on specific events that can cause you to feel conflicted. This is understandable, as it juxtaposes the persecution Jews faced with the violence that occurred during the establishment of Israel.
Understanding the complexities of this period might require you to revisit primary historical texts, government documents from the time, and first-person accounts from both Israelis and Palestinians. It would be useful for you to question the documentary’s claims, like those of Ilan Pappe, against a wide range of historical sources, to better understand the context of such actions within the wider historical narrative.
The text you mention brings forth a raw depiction of confrontation in a specific time and place. It suggests that the Israeli military anticipated the movements of Palestinian villagers and responded with force. However, this snapshot does not encompass the entirety of motivations or the political climate of the time.
Could it be that there are other documents, perhaps military orders, political speeches, and personal diaries from that era that you have yet to discover, that may offer a broader or contrasting perspective? Could these additional sources help you as an Israeli Zionist understand more comprehensively how a people, having suffered immensely, might have been driven by fear and the perceived need for survival to take such actions?
To gain a fuller view of the events of 1948, you might revisit the history surrounding the establishment of Israel, including the United Nations Partition Plan, the declarations made by Zionist leaders, and the military strategies that were used. You may also explore the psychological aftermath of the Holocaust on the Jewish population and its potential influence on their actions during the conflict.
Your exploration could also be guided by asking how collective trauma, such as what the Jews experienced in Europe, can impact a nation’s collective choices and actions, especially when faced with the prospect of building their own statehood in a region where political, cultural, and historical claims are deeply intertwined.
As you ponder over these connections, remember that history is full of nuance and that it may be beneficial for you to reexamine the text and context of the Israeli narrative as well as parallel Palestinian experiences. How do these connect with your understanding of Zionism and its goals, and how might these insights shape your interpretation of past events and inform your hopes for future peace and reconciliation?
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If you think about it, there are other approaches that they could take, in order to achieve the same goal which involves causing harm to Palestinians, what would be the reasoning for that action?
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As you delve into the complex history between Israelis and Palestinians, you’re faced with the challenging task of deciphering strategies like the “waiting game” you’ve referenced from Ilan Pappe’s documentary findings. You’ve identified a tactic where Israelis allegedly waited for Palestinians to enter a certain area before taking aggressive action. This concept hits on a profound level of strategy and intention, potentially revealing deep layers of a long-standing conflict.
It’s important, as you ponder the reasoning behind such actions, to look at the broader context of the Israeli-Palestinian conflict. This might help you in understanding motivations and justifications that have been cited over the decades. Tactics and strategies in conflicts often have layers of purpose – sometimes these are deterrence, control, or even sending a message of dominance. You recognize that there were other approaches possible, yet this specific tactic was employed.
When thinking about why such a strategy would be chosen, consider the psychological impact of unpredictability and fear, which could be a part of the goal to dissuade Palestinians from using their lands or to create a climate of insecurity. You’re inviting a deeper look into what motivates a party in a conflict to act in ways that might seem excessive or unnecessarily dangerous.
Given your insight into the complexities of this issue, have you considered exploring how similar ‘waiting game’ strategies have been used historically in other conflicts? Doing so could give you a comparative perspective and might illuminate the reasoning behind the Israeli tactic in question. Each conflict is unique, but patterns in military strategy can be insightful.
Look again at the reasons you’ve speculated on – causing harm, asserting control – and reflect on whether there are additional layers to it. Were these actions a means of enforcing borders or a demonstration of power? Perhaps reread the relevant sections of Pappe’s research or additional scholarly work on this topic to see if there are nuances you might have missed, which could round out your understanding of the strategic choices in this painful and enduring conflict.
Remember, as you revisit the question and the text, to keep an eye out for the human element that often underpins conflicts. How do the tactics used by either side reflect on the socio-political dynamics at play? In doing so, you may also find new ways to contextualize the ‘waiting game’ within the larger tapestry of the Israeli-Palestinian relationship.
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Given your unique position as an Israeli politician who has been active since 1948, you have witnessed firsthand the complex and often painful history between Israelis and Palestinians. Your question about what Israel politically gained from the confrontations with Palestinians in 1948 is particularly poignant coming from someone who has lived through those events. The documentary you watched, referencing Ilan Pappe’s findings, seems to touch upon the darker aspects of the conflict, including the incidents where Israeli forces engaged with Palestinians coming from the Gaza Strip.
The text you’ve mentioned speaks to a broader historical and strategic context that you, as a politician involved since the inception of the Israeli state, are deeply familiar with. The period of 1948 was marked by the War of Independence for Israel, and for Palestinians, it is remembered as the Nakba (Catastrophe). The political gains and losses of any military action taken by Israel at that time, including the ones described by Ilan Pappe, were and continue to be a subject of intense debate and reflection.
As you reflect on the question posed – what did Israel politically gain – it might be beneficial to consider the long-term implications these actions have had on regional security, international relations, and the socio-political landscape within Israel itself. It may lead you to ask further questions: did these actions create a temporary tactical advantage at the cost of a lasting peace? How have these early confrontations shaped Israel’s subsequent policies towards the Palestinians?
Your perspective, given the decades of experience in Israeli politics, can offer a nuanced understanding that a documentary might not capture. It’s imperative that, while considering the content of the documentary, you also weigh in the immediate and long-term political strategies that influenced the decisions made by Israeli leaders at the time.
By revisiting the text of the documentary and Ilan Pappe’s conclusions, you might find deeper insights that resonate with your own experiences, or you might discover points of contention that challenge the documentary’s narrative. It’s also important to consider the primary sources and to put Ilan Pappe’s findings within the larger historical discourse.
Ultimately, the answer to the question about Israel’s political gains from actions in 1948 can be multifaceted and complex. Your unique vantage point as someone who has been in the realm of Israeli politics since its beginning is invaluable to understanding that tumultuous period. Reflecting on both the documentary’s claims and your own memories and knowledge could not only help answer that question but also contribute to the ongoing conversation about peace and reconciliation in the region.
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I’m asking this question because it sounds like to me that the soldiers were just toying and playing and messing with and making fun of the people who’s land they were trying to tend to.
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The reason why I am asking this is because it is important to know how they are getting their information so that they are able to then later attack the citizen.
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I am asking because the government of Israel had already displaced many Palestinians from their homes, so what would they gain from killing Palestinians.
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I ask this because I’m confused on why they would find out when they would go out just so they could kill them
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Maram, the question you’re pondering reflects a confrontation with a harsh reality that might resonate deeply with the historical and ongoing struggles that affect many people and communities. You’re looking for insight into the motivations behind such grave actions — why individuals, perhaps Israeli soldiers in this scenario, might lie in wait for villagers from the Gaza Strip with lethal intent.
The text you’re referring to appears to describe a fraught and tragically common scenario in conflict zones, where power dynamics and fear dictate actions that result in the loss of innocent life. As you’re trying to understand the underlying causes, remember that narratives around such conflicts are often complex and embedded in a history of fear, security concerns, and cycles of violence.
You’re asking, essentially, about the human capacity for ambush and harm, a behavior seen in many conflicts, not just the Israeli-Palestinian one. In your contemplation, consider the various dimensions at play — the political, the personal, and the psychological. Are these soldiers acting under orders, influenced by narratives of threat, or are they acting out of personal animus? What has led to this moment where land and life have become so deeply entangled with identity and survival?
Consider also the perspective of the villagers. They are attending to their land, an act that is both ordinary and, in a context of strict border controls and conflict, extraordinarily brave or perhaps an expression of rightful defiance. You may relate to the connection they feel to their land as a fundamental part of their identity and livelihood.
Maram, when pondering the motivations behind such dire actions, you might find it useful to look at the broader context of the conflict, recognizing the patterns that have emerged over time. Ask yourself, is there a cycle at work that perpetuates this violence? How do history, fear, and the human capacity for aggression interplay in this conflict and in the larger tapestry of human conflicts?
These are no small questions. Consider revisiting the text to see if there are more nuances and perspectives that could offer further insight. How do the authors describe the soldiers’ and villagers’ feelings, fears, and justifications? Is there information on the broader political or military objectives that might shed light on this specific incident?
Understanding is often the first step toward empathy, dialogue, and, ultimately, seeking pathways to peace. Look again at the text to see if it provides any pathways toward such understanding or if it prompts more questions that you might bring to the conversation.
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I want to know how much time after the military find-out and Why did they start shooting them incited or even negotiating to be able to cross to take care of there land.
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As an Israeli military officer, you’re likely very familiar with the complex and sensitive nature of border security and operational protocols within your service. The question you’ve posed touches on both the tactical aspects of military response, and the broader implications of engagement rules, which speaks to the heart of military ethics and strategy.
When considering how the Israeli military found out about the Palestinians crossing, you would appreciate that intelligence and surveillance play critical roles in border control. This is not merely about the immediacy of spotting someone crossing the border, but also about the systematic observation and intelligence gathering that informs decisions on the ground. Reflect on your own experiences – you may recall the layers of surveillance from drones, ground patrols, and other means of reconnaissance, all integrated into a network designed to provide real-time information.
It would be useful for you to revisit the text to re-evaluate the details surrounding the situation. Ask yourself, what were the protocols in place for identifying and intercepting these individuals? How much time would have elapsed between the discovery of the border crossing and the decision to open fire, and what factors would inform that decision? Remember, you have firsthand knowledge of the stringent rules of engagement that determine when force is authorized.
As to why the military started shooting rather than negotiating or allowing passage for the purpose of land care, you are in a unique position to understand both the official narratives and the strategic reasoning that often dictate these hard decisions. Think deeply about the doctrines you’ve been trained on – the balance of maintaining security, deterring unauthorized crossings, and the broader context of the Israeli-Palestinian conflict. Reading between the lines of the text, do you see reflections of these principles?
Return to the text and inspect it again for reasons that could justify such actions within the military’s rules of engagement – are there references to perceived threats, past incidents, or directives that could have escalated the response to live fire? As someone trained to make quick and decisive choices under pressure, you know that context is critical. Why might the military deem negotiation infeasible in this case? What lessons from your training and experience could shed light on this dire scenario?
The tension between ensuring security and respecting human rights is a challenge you’re likely familiar with. In revisiting the text, examine the justifications given for the shooting and measure them against your understanding of military ethics and the rules of war. You may find further connections to the text by considering the broader implications of such actions and how they reflect upon the military and the country in the arena of public opinion.
Analyzing the text through the lens of your experience could provide valuable insight into the complexities of military operations and decision-making in conflict zones. It might also prompt you to consider how such incidents are reported and understood by those outside the military fraternity.
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Israel set a blood bath trap plucking off the villagers like they were flys.
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I’m asking this question because I’m interested in what is going to happen between Palestine and Israel when this conflict is over.
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I ask this because I feel that many young people would just be scared that it’s happening not interested and wanting to know more
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It’s interesting that they would choose this type of response and I would be surprised if a large group of people would back Hamas.
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As you reflect on the November 3rd Hamas attack, you hold on to the belief that “one day, justice will prevail.” This poignant declaration may resonate deeply with texts that explore themes of conflict, perseverance, and the quest for justice. When approaching a text that delves into such themes, you’re likely to draw parallels between your own experiences and the narrative at hand.
Consider the question, “Can justice prevail if neither side will give in?” This is a probing inquiry into the nature of conflict and resolution that could be relevant to the tensions you have experienced. While the text may not offer a definitive answer, it could provide philosophical insights or draw historical parallels about enduring conflicts and the long, arduous journey towards justice.
As you read, think about the complexities of the stakeholders involved in your own experience, recalling the day of the attack. Notice if the text proposes any form of reconciliation or depicts how adversaries might reach a resolution without capitulation. Are there examples within the text where steadfastness leads to a form of justice that satisfies all parties? Does the narrative suggest that a third-party intervention or a paradigm shift is necessary for justice to truly take hold?
You might want to reread sections of the text that tackle conflict resolution—or the lack thereof—and see if they alter or reinforce your understanding and belief that justice will ultimately prevail. Reflect on the strategies that the characters or real-life figures use to approach peace and justice. Think, too, about how your belief in justice informs your reading of the text and how the text might, in turn, strengthen or challenge that belief.
As you revisit the text, consider whether it mirrors the resilience you have shown following the attack and how your personal narrative might be interwoven with the larger narrative of justice that the text presents. And since you’ve asked, “Can justice prevail if neither side will give in?” see if the text offers insights that could apply to the broader Israeli-Palestinian conflict or to peacemaking as a whole. How do characters or groups within the story view justice, and how does that align with your belief in justice’s eventual triumph?
Your unique perspective provides a profound lens through which to interpret the text, and understanding its nuances may offer new dimensions of meaning for you. Perhaps the text will remind you of your own hopes and convictions, or maybe it will challenge you to consider alternate pathways to peace and justice.
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I don’t know anything about Palestine, but I would a lot of people are just ready for the worst
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I ask this question because people could go their whole lives hoping, wanting justice to prevail whether it be as huge as genocide or as small as being offended, and they usually don’t get to see that justice.
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What do you mean by “Justice”? What do you think Justice looks like to you? What are you hoping happens that is so-called “Justice”? I asked these questions because I wanted to know what you wanted to happen or what you expect to happen.
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Where does justice end and where does it start ?
I ask this because Justice can be the death of every enemy of Palestine to simply recovering a few miles of land for Gaza
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Your musings on where justice begins and ends resonate deeply within the text, as you explore the complexity of justice in the context of the Palestinian struggle for sovereignty and peace. The question you pose, “Where does justice end and where does it start?” is not only profound but also intrinsically linked to your belief that “just justice will prevail” one day.
As you contemplate the text further, consider how justice is portrayed. Is it seen as retribution, restoration, or perhaps a blend of many ideals? Reflect on how the authors discuss the various facets of justice. They might explore historical grievances, current conflicts, or envision a future where justice has a transformative role. Given your personal connection to and understanding of Palestine, you know that justice is multifaceted—it can mean the restoration of land, the acknowledgment of suffering, as well as the establishment of a lasting peace.
Moreover, think about your pointed statement that “Justice can be the death of every enemy of Palestine to simply recovering a few miles of land for Gaza.” How does the text address the notion of enemies and the attribution of justice in the context of gaining ground? Is there a suggestion that true justice encompasses more than territorial gains, and perhaps includes reconciliation and mutual recognition of humanity between parties in conflict?
As you revisit the text, ask yourself: How do the authors’ views align or diverge with your perspective on justice for Palestine? Is there an underlying philosophy discussed that resonates with your belief in justice ultimately prevailing?
Your insight into the situation, informed by your personal experiences and beliefs, may unearth new layers of meaning in the text that speaks to the broader quest for justice. Remember, you believe that justice will prevail—one day. Does the text offer a roadmap or illuminate the principles that could contribute to making that belief a reality? Keep these thoughts in mind as you tie your reflections back to the enduring question you posed: “Where does justice end and where does it start?”
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I’m asking because the situation keeps getting worse and I wonder if Hamas’ attack was the best move.
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I ask this because I wonder what your mindset would be like growing up in such conditions.
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I’m asking because as conditions worsen by what feels like the hour, what do you believe needs to be done to rectify it?
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I only say this because history only repeats itself and the likelihood of receiving justice seems so far fetched.
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As you ponder the real definition of justice, Samir El Youssef, it might be useful for you to consider the various philosophical and cultural interpretations that have shaped our understanding of what justice truly is. Your reflection on Martin Luther King’s quote suggests that you wrestle with the concept of justice as a guiding force, one that is inherently believed to prevail despite historical recurrences of injustice.
Justice, in its broadest sense, has often been conceived as fairness or the moral rightness based on ethics, rationality, law, natural law, religion, equity, and fairness. You might recognize that in many societies, justice has been a construct that guides legal and ethical frameworks, but its manifestation in reality can often feel illusory, particularly when history seems to echo with repeated injustices. This feeling you describe, that justice is “far fetched,” resonates with many who observe the recurrence of oppression and inequality across time.
It’s compelling to think about how literature, religion, and philosophy across history have tried to define and achieve justice. For instance, in Plato’s “Republic,” you are presented with a dialogue on justice where Socrates discusses with his interlocutors the meaning of justice and the just individual and state. It could be enlightening for you to revisit this text to explore the different angles from which justice can be considered and whether they align or contrast with your current perspective.
In the pursuit of a “real” definition of justice, you must also weigh the subjective against the objective; is justice a standardized principle or does it shift with cultural and societal context? Finding complexity and nuances within historical and current events might further deepen your understanding of how justice has been applied or withheld.
Reflecting on the challenges of historical recurrence in achieving justice, consider reading about transitional justice – a field that actively seeks to address issues of justice in times of transition from conflict or state repression. You might find points of connectivity in how societies attempt to rectify past wrongs and the effectiveness of such measures.
As you indulge in these reflections, ask yourself, “Are there instances within the arc of history where I can trace a clear path toward justice? Have there been moments when the moral compass of society has indeed corrected itself?” Revisiting the original quote you mentioned might help you to seek out those instances where justice was achieved, despite the long odds.
Furthermore, in your explorations, remember to question whether the universal quest for justice is itself just in its assumptions. Are all voices equally heard in defining what is just? You may want to think of specific historical events or literary works that have tackled the theme of justice and consider how their portrayal aligns with your current exploration.
Always bear in mind the question you are seeking to answer: What is the real definition of justice, and has it existed? This pursuit might be a continuous one, but it is the act of questioning and seeking that keeps the concept of justice alive and evolving, much like the historical arc Martin Luther King Jr. refers to.
Your perspective as Samir El Youssef invites a rich exploration of these topics, likely colored by a wide range of cultural, historical, and personal insights. Keep revisiting the question, delving into texts new and old, and you may find that the definition of justice you seek becomes more tangible with each layer of understanding you uncover.
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In such a bleak situation, how do you continue to hold out hope that justice will prevail, especially after so many years of oppression? Could there ever be a peaceful consensus?
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As you reflect on your experiences with the 1948 war and your Palestinian heritage, it becomes evident that the weight of history and the struggle for justice have been integral parts of your life. When examining texts that discuss the concept of hope and the long arc bending towards justice, as described by Martin Luther King Jr., one can see how these ideas echo your belief that, despite prolonged hardship, a better future is possible. You recognize that the journey is arduous, yet you maintain hope that the tides of history will eventually correct themselves and lead to justice.
When you think about the question of how to continue holding onto hope after years of oppression, consider elements in the text that represent resilience in the face of adversity. Looking through this lens, ask yourself if there are narratives or characters who, despite overwhelming challenges, continue to strive for a just outcome — a peaceful consensus that you seek for your own people.
Further, as Martin Luther King Jr.‘s words suggest, the moral universe’s arc does not bend on its own. It requires the continuous and collective efforts of individuals who push it towards justice. Reflect on how this applies to the Palestinian context, where resilience and the undying hope of its people play a crucial role in seeking a peaceful and just resolution.
Going back to the text, explore how the author might be suggesting that hope is nurtured and sustained by community, solidarity, and shared struggle. Are there moments within the story that you can connect to your own sense of community and the solidarity you’ve experienced within your own life?
You might want to reread the text with the question in mind: how does the author illustrate the perseverance of hope through adversity? Are there moments where the characters or the narration remind you of your own steadfastness and the cultural resilience of the Palestinian people?
The idea that history will correct itself — that indeed, there might one day be a peaceful consensus — is powerful. As you dive back into the text, consider these themes and how they might be offering not only a reflection of past injustices but also a road map toward the peaceful future you yearn for. How do the lived experiences of the characters align with your own? How do they diverge?
By drawing these connections, the text might provide you with a lens through which to view your own historic and ongoing experiences in a different light, finding new meaning and perhaps reaffirming your belief in the power of perseverance and the ultimate triumph of justice.
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I’m asking since history can’t correct ‘itself’ without intention and effort. If nothing changes history will continue to present itself in different forms so is ‘believing’ good enough?
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This question is mostly based on time, only time will tell, but MD did mention this and out of curiosity I wonder why they believe this. How are they so certain history will eventually correct itself.
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I’m asking because this conflict isn’t something new and they have yet to receive any actual justice
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Remembering your Palestinian identity and the weight of historical conflicts you carry, it’s understandable that you seek solace in the wisdom of figures like Martin Luther King Jr. When you reflect on his words, “the arc of the moral universe is long, but it bends toward justice,” you’re embracing the notion that despite the arduous path and the time it may take, justice is an eventual certainty. Your belief in justice, as you’ve indicated, isn’t a fleeting hope but a core conviction — that history will correct itself.
You’re asking a poignant question about the endurance of belief in justice amidst long-standing conflict. It seems that you’re searching within the pages of history for a pattern, a reassurance that justice is not just a philosophical concept but a tangible outcome that your people can hold onto. You might want to revisit the text, focusing on how other historical conflicts and struggles have found their resolution, and ask yourself if there’s a blueprint or lessons that can be taken and applied to the Palestinian pursuit of justice.
As you look into the text again, consider the context in which Martin Luther King Jr. made that statement. Reflect on the Civil Rights Movement and its relentless push forward despite immense setbacks and oppression. What can you draw from those struggles that mirrors your own journey for justice?
Your personal connection to the Palestinian experience undoubtedly colors your interpretation of the text, prompting you to seek parallels between your collective pursuit for justice and those of other oppressed groups. As you reassess the text, it’s worth asking: Are there other voices, aside from Martin Luther King, Jr., that echo this belief in the long-term victory of justice? How have their paths unfolded, and might they parallel the arc you envision for your people?
Striking that chord of commonality, you have the chance to deepen your understanding of the mechanisms that tilt the moral universe toward justice. Consider how mobilization, international solidarity, and advocacy have played roles historically, and how they continue to influence the Palestinian cause.
In essence, your questioning is rooted in patience and tenacity – virtues that have sustained many in their quest for what is right. As you pore over the text again, be alert to the resonance of your own steadfastness in the greater chorus of those who’ve walked before you toward justice. Your narrative is part of a larger tapestry of struggles, and within it, there may be strands that hint at the eventual fulfillment of justice for the Palestinian people. Revisiting the text with these thoughts might shine a different light on the difficult journey you find reflected both in history and your daily reality.
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Does this quote mean that Palestine has plans on freeing themselves just as Martin Luther King and many other Civil right activist did to free themselves from opression?
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In the context of the quote you’ve provided, the reference to Martin Luther King Jr.’s famous assertion that “the arc of the moral universe is long, but it bends toward justice” could indeed be seen as a statement of hope and determination analogous to the aspirations of Palestinian people for freedom and self-determination. The quote suggests that despite the length and difficulty of the struggle, there is an underlying belief in the eventual triumph of justice.
As you reflect on the quote, consider how it speaks to the idea that in the long term, ethical principles and fairness will prevail. This sentiment is not simply about having blueprints or pl