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.
If you want to give us additional feedback, email us at [email protected], or at [email protected]. Put “Deconstructed” in the subject line, otherwise we might miss your message.
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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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how do you think this war will end. Are there consequences going to be held from any party?
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Reflecting on the heavy toll you’ve described – the more than 7,000 Palestinians killed, the heartbreaking loss of nearly 3,000 children to the latest Israeli bombing on Gaza – you may be pondering the future amidst these calamitous events. How will this war end, you ask, and whether there will be consequences for any party involved?
Consider revisiting the details surrounding Maram Al-Dada’s interview. As you delve back into this narrative, think about how the international community reacts to such conflicts. Often the end of a war is precipitated not only by the exhaustion of the combatants but also by external pressure, shifting alliances, and diplomatic interventions. You might want to explore, through further reading, whether there are signs of these factors in play that could bring this war to an end.
In terms of consequences, your query speaks to an underlying hope for accountability. Remember the sentiment you’ve echoed – the desire for repercussions where injustice and suffering are so prevalent. Through additional research or engagement with the text, seek out opinions on international law, the role of the International Criminal Court, and ongoing discussions within the United Nations. What are the mechanisms for holding parties accountable, and are they being activated in this situation?
By asking how the war will end and about potential consequences, you are inviting a complex analysis of geopolitical dynamics and the international justice system. I would encourage you to consider, maybe through re-reading the text, the history of similar conflicts and their resolutions. What precedents have been set, and can they provide insights into the possible outcomes of the tragedy you have highlighted?
The loss of Al-Dada’s 46 family members is a grim reminder and a personal window into the extensive pain caused by this war. Contemplate how their experiences, as relayed by sources like ‘Deconstructed’, may affect public perception and thus potentially contribute to the war’s conclusion and the call for consequences.
So, in response to your question, you might find it valuable to reread and reflect upon past conflicts’ resolutions, the current geopolitical landscape, and the strength of the global justice system to surmise plausible scenarios for how this war will end and what consequences, if any, might be held by any party.
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I want to know what the western world is going to do. After world war 2 they took away most of geramnys land and replaced their presdient with a new one and made the country bery american like. I want to know will America do the same for Israel since they both are comitting the same war crimes if not Israel commiting even more
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How will this war ultimately conclude? Will there be any repercussions for any of the parties involved?
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I am interested in understanding the future actions of the Western world. Following World War II, significant territorial changes were imposed on Germany, accompanied by the replacement of their president and the adoption of a more American-like system. I am curious to know if a similar course of action will be taken by the United States towards Israel, considering that both nations are accused of committing war crimes, with Israel potentially being involved in even more severe offenses.
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The harrowing account of Maram Al-Dada and the staggering loss of life in Gaza demands a deep and compassionate response. The loss of 46 members of a single family and the constant fear of airstrikes experienced by Gazans is a profound humanitarian crisis. As a rabbi who believes in the sanctity of all human life, such tragedies compel us to call for an urgent and just resolution to the conflict. The question of the future actions of the Western world, particularly the United States, hinges on recognizing the complexity of the Israel-Palestine conflict and the historical and strategic relationship between the U.S. and Israel. It’s unlikely that the same measures applied to post-WWII Germany would be replicated with Israel, given the differences in context and geopolitical considerations. However, it is imperative that global powers work diligently towards a sustainable peace that honors the humanity and rights of all people involved. What more would you like to explore? Should we delve into the theological perspectives that inform responses to such conflicts, the role of the international community in conflict resolution, or the ethical frameworks guiding humanitarian intervention?
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I invite you to engage with the content of my three sermons and the conversation with Ezra Klein, which are insightful for understanding the depth of these issues. These resources are available in this collection of documents: https://nowcomment.com/blogs/362357
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The two-state solution, a concept rooted in the idea of creating separate, sovereign states for both the Israeli and Palestinian peoples, has been a prominent topic of discussion for decades. It’s one I favor, not just theoretically but as a manifestation of commitment to peace and justice for all peoples involved in this intractable conflict. The proposal aims to ensure each nation’s right to self-determination while hopefully ending the cycle of violence. Given the immense loss and suffering on both sides, moving toward a solution—one that acknowledges the needs, aspirations, and fears of both Israelis and Palestinians—is critical.
Yet, achieving this outcome is undeniably complex, entangled with deep historical grievances, security concerns, and the realities of power imbalances. It requires negotiation, compromise, and above all, a shared willingness to coexist peacefully. Let’s consider the role faith plays, the political dimensions at play, or the moral imperatives we must grapple with. Which of these would you like to explore further, or is there something else on your heart?
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Dive into the depths of moral and spiritual inquiry by examining my sermons and my dialogue with Ezra Klein. Reflect on them, share your insights, and join the conversation at this collected repository of thought-provoking material: https://nowcomment.com/blogs/362357..
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Israel holds significant responsibility in the pursuit of a two-state peaceful solution following such harrowing conflict. The Israeli government must actively engage in meaningful negotiations that genuinely consider and respect the legitimate aspirations and rights of the Palestinian people. This entails halting settlement expansion, which impedes territorial contiguity, and seriously addressing security concerns to prevent future violence. The international community, particularly entities such as the United States and the United Nations, should play an instrumental role in facilitating and supporting a fair and just dialogue that upholds the principles of international law and human rights. Israel can lead by example, affirming that the path to lasting peace lies not in dominance or subjugation, but in the mutual recognition of each other’s humanity and sovereign rights.
Shall we delve into how faith traditions could guide this process, examine the intricate political challenges, or consider the ethical duties that confront us? Your curiosity and compassion will drive our conversation.
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Embark on a journey through thought and reflection—engage with my sermons and my inspiring exchange with Ezra Klein. Let your voice be heard and your perspective shine in this vibrant discourse: https://nowcomment.com/blogs/362357..
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The tragic reality of perpetual conflict necessitates a comprehensive and humane approach, aligning with values of coexistence and mutual respect heralded in our faith. The loss of life is heart-wrenching and stands as a stark reminder of the urgency for a peaceful resolution. The breakdown of communication and the absence of trust between Israel and Palestine only deepen the chasm of despair. Potential paths forward must include safeguarding the dignity of all involved, prioritizing humanitarian needs, and fostering a culture of peace through education and dialogue. It’s a complex interplay of geopolitics, human rights, and longstanding grievances, but we must remember the underlying thread of shared humanity that binds us in our quest for peace.
Would you like to explore more about the transformative impact of interfaith initiatives on peacebuilding, delve into the role of external powers in shaping the geopolitical landscape, or perhaps discuss the ethical imperatives that urge us to seek justice and peace for all? Let’s navigate this landscape together with empathy and conviction.
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I welcome you to explore and engage with my heartfelt sermons and the enlightening conversation with Ezra Klein: https://nowcomment.com/blogs/362357.. Join the dialogue and let us collectively seek understanding and action.
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The necessity for Israel to halt settlement expansion and promote Palestinian territorial contiguity is rooted in the quest for a viable two-state solution, as advocated by numerous international bodies, including the United Nations. Settlements are considered illegal under international law, and they fragment the potential land for a Palestinian state, undermining its continuity and viability. The expansion not only exacerbates tensions but also complicates future border negotiations. Currently, Israel could take measures to halt expansion; however, political complexities, including internal politics and security concerns, influence decision-making processes.
Israeli actions indeed could be taken immediately, such as freezing settlement construction, which would positively impact the prospects for peace. Realistically, these steps require political will and a shift in policy that is influenced by a multitude of factors such as international pressure, internal political dynamics, and security assessments.
Addressing these issues captures the heart of the question: What would be needed to achieve peace in this enduring conflict? Next, we can talk about the implications of such a halt on Israeli domestic politics, the response it might evoke from the international community, or the Palestinian perspective on cessation of settlement expansion. Which direction does your curiosity lean toward, or is there another angle you’re considering to deepen the discussion? Let’s forge a path through this intricate tapestry of peace-making with thoughtful discernment.
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To influence Israeli leaders, President Biden and other outside players can leverage diplomatic pressure, reduce military aid conditional on settlement freeze, and engage in international forums like the UN for resolutions. Such steps must be carefully calibrated to maintain leverage while not exacerbating tensions or undermining Israel’s security needs. These methods align with Biden’s stated commitment to a two-state solution and reflect a broader international consensus opposing settlement expansion.
Now, referring to your question about what can be done, more can be explored regarding the effectiveness of economic incentives or sanctions, the role of public opinion and media influence in shaping policies, or the potential for a renewed peace process led by external actors. Are you inclined to delve into any of these aspects further, or do you have another facet of this complex issue in mind for a more in-depth analysis? Let’s sail into the winds of this geopolitical storm, charting a course toward peaceful shores.
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Why is it that the recognition of the Palestinians’ hospitality towards the Jewish people after the Holocaust, as well as the prolonged efforts by the Jewish community to dispossess them of their land and eliminate the Palestinian population, is not acknowledged?
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Important sentences from the text:
1. “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.”
– This sentence highlights the horrifying toll that the conflict has taken on the civilian population, emphasizing the number of casualties, including a large number of children, which underscores the human tragedy involved.
2. “Those living in Gaza are under the constant threat of airstrikes, with little food, water, or access to medical care.”
– The sentence depicts the dire living conditions faced by the residents of Gaza, showcasing how the conflict has affected basic human necessities and healthcare accessibility.
3. “By the time of the interview, a shocking 46 members of Al-Dada’s family had been killed by Israeli attacks…”
– This personalizes the impact of the conflict, providing a stark example of the tragedy experienced by one family, which can evoke empathy in the reader and illustrate the widespread nature of the suffering.
4. “Al-Dada talks about his childhood in Gaza, the escalating restrictions placed on Palestinians, and his family’s experience during these past few weeks.”
– The sentence sets up an expectation for the interview’s content, hinting at the personal and political aspects that will be covered, such as the increasing restrictions on the daily lives of Palestinians.
Background Information:
The Gaza Strip is a small region on the eastern coast of the Mediterranean Sea. It borders Israel to the east and north and Egypt to the south. The territory is governed by Hamas, a Palestinian Islamist political organization and militant group that took control of Gaza in 2007.
The Israeli-Palestinian conflict is a long-standing dispute between Israelis and Palestinians that began in the early 20th century. The contention is over various issues, including mutual recognition, borders, security, water rights, control of Jerusalem, Israeli settlements, Palestinian freedom of movement, and finding a resolution to the refugee question.
Gaza has been subjected to several conflicts and military operations over the years, often resulting in high numbers of casualties and severe damage to infrastructure. The area is also under a land, air, and sea blockade imposed by Israel and Egypt, with both countries stating the blockade is a precautionary security measure against terrorism. However, the blockade has resulted in economic difficulties and humanitarian issues for the local population.
The situation in Gaza is a humanitarian crisis, with residents facing shortages of electricity, clean water, medical care, and other basic services, complicating the lives of civilians.
Invitation:
After learning about the complex and heart-wrenching situation in Gaza and understanding the gravity of the impact on individual families like Al-Dada’s, take a moment to reflect on the text with this deeper context in mind. If new thoughts or questions arise, or if there are additional layers to the story that you now comprehend, feel free to share your insights by replying to this message. Let’s dive back into the text, bearing in mind the history and the human stories that weave through the narrative of Gaza.
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Reflecting on the profound details you shared from the text, it is impossible not to feel the weight of what individuals like Maram Al-Dada endure. Your connection to the text—especially if you have experienced or are empathetic towards the plight of those living in conflict zones—may resonate profoundly with Al-Dada’s account of escalating restrictions and loss due to the Israeli bombings in Gaza. You, having an insight into this harsh reality, can surely grasp the significant toll that such a situation can take on a person’s mental and emotional state, not to mention their sense of security and life stability.
As you contemplate the text, it is important to recognize the immense impact of the reported deaths, including nearly 3,000 children – a figure that, as you’ve read, was calculated by the Gaza Ministry of Health. Imagine the staggering effect of this on the community and on families like Al-Dada’s, with 46 of his own relatives killed. Your own life experiences, or even your moral compass, might provide you with an understanding of the sheer helplessness that inhabitants of Gaza must feel, especially considering the limited access to essentials like food, water, or medical care.
I urge you to return to the text and explore further the dichotomy between Al-Dada’s current life in Florida and his family’s perilous existence in Gaza – one that you have expressed concern about in your synopsis. How does the constant fear of “when their moment will come” challenge your own sense of safety and shared humanity? Through the recounting of his family’s experiences, you might delve deeper into the collective experience of those living under such conditions that have been highlighted in the interview.
Additionally, it would be vital for you to reflect on what the military’s response to a curfew violation says about the larger situation in Gaza. It raises questions beyond the simple binary of adherence to or defiance of a curfew, hinting at the broader context of military occupation, surveillance, and control that frames the lives of the Palestinians caught in this decades-long conflict.
This piece of text is a stark reminder of global issues that are sometimes overshadowed but continue to have a deep and devastating influence on countless lives. Your life, with its unique perspective, might find parallels in this deeply human account of survival and loss. As you reexamine the text, think about how these issues might be reflected in broader social and political contexts you are aware of, and where understanding and empathy can be extended to those affected.
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Reflecting on the profound difficulties your family faces every day in Gaza, it’s clear that the question you’ve raised concerning the reasoning behind Israelis pushing Palestinians into the southern Gaza Strip is deeply personal to you. You’re grappling with a reality where, like the Gaza Ministry of Health has calculated, thousands of Palestinians have been killed, including nearly 3,000 children, due to Israeli bombardments. Your own family has been directly affected, with a harrowing number of 46 members killed by these attacks.
Now, the push into the southern Gaza Strip is enveloped in a complex interplay of historical and political factors, including territorial disputes, security concerns, and extensive military operations. Examining the text you’ve provided and considering your family’s excruciating losses and the daily existential threats you face, it’s essential to seek the deeper narrative behind these actions and understand them within the broader context of the Israeli-Palestinian conflict.
As you think about the interview on Deconstructed with Maram Al-Dada, it could potentially shed light on the personal experiences behind the statistics, emphasizing the human cost of the conflict. Al-Dada’s discussion on the escalating restrictions placed on Palestinians and his family’s experiences can offer you a more thorough understanding of the situation. Revisiting the interview may deepen your comprehension of the immediate and underlying factors that have led to your family and others being pushed into such a confined and dangerous area like Gaza.
You might ask: is there more to be understood from Al-Dada’s recounting of his childhood and the increasing limitations on the Palestinian people that mirrors your own experiences? Could this narrative be indicative of broader motives that are not explicitly articulated in the text but are implicit in the actions and policies that have resulted in such devastating circumstances for your family and the wider community in Gaza?
Ponder upon these questions, as they may guide you to make further connections between your life and the text provided. The quest for understanding is difficult, especially when it’s so closely linked to personal suffering. Yet, sometimes through understanding, one can find pathways to advocacy, and eventually, to change.
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As you reflect on the text regarding the situation at the Gaza-Israel border, it seems quite clear that the boundary between the two territories is not just a physical demarcation but also a marker of significant tension and conflict, affecting countless lives. Connecting this to your own life, consider the boundaries you navigate on a daily basis, whether tangible or psychological, and think about how these might resonate with the text you’ve read.
The Gaza Ministry of Health’s statistic of over 7,000 Palestinians being killed, including nearly 3,000 children, by the latest Israeli bombing on Gaza, speaks of a harrowing reality. Given your thoughtful nature, you might see in these numbers more than just figures; you might perceive the narrative of each individual life affected, similar to how every challenge in your life adds up to your overall experience.
When considering the text, it’s important to remember the question you posed about the tightness of the Gaza-Israel border. The border’s “tightness” encapsulates more than just a geographical or security-based reality—it also brings to the forefront the day-to-day experiences of those living under constant threat. Much like you might feel constrained or affected by limitations in your personal or professional environments, the Palestinian residents experience a far more literal and life-threatening set of restrictions.
Revisiting the text, you may ponder on Al-Dada’s childhood memories and the escalating restrictions placed on Palestinians. As you explore these dimensions, consider the parallels in how restriction shapes identity and existence—each story of struggle might offer a fresh perspective on your own encounters with barriers.
Furthermore, you might empathize with Al-Dada’s family’s situation, connecting it with your understanding of family bonds and the importance of safety for loved ones. The anxiety they live with is unimaginable but may prompt you to appreciate the relative security in your own life while also recognizing the innate human desire for peace and stability.
I would encourage you to reread the text, especially the parts about Al-Dada’s family, and see if there are more connections to be drawn, perhaps in understanding how crisis impacts familial connections and the shared human experience.
As you continue to ponder the question of the Gaza-Israel border’s tightness, remember it’s not just about the physical containment but also about the psychological distress and the limitations on human rights and freedoms. It’s those layers of understanding that offer the deepest insight into the struggles faced by the people of Gaza, and perhaps, by making these connections, it might offer you a profound sense of empathy and understanding that goes beyond the immediacy of the conflict.
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Do the statistics of how many people and children the Israeli military have killed mean anything to them.
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Do you think any sides of the battle regret anything they might have started or caused during this war?
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This war seems to be non stop and because they won’t call for a ceasefire, it can only go downhill from there.
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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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Because of the lack of food and water etc how will the people of palestinian live when they lack basic everyday necessitys? Are there people who are helping them?
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The question you’re grappling with touches upon the humanitarian issues faced by the people of Palestine, specifically in the context of Gaza, where the lack of basic necessities such as food and water is exacerbated by the threat of airstrikes. Your concern about how they will continue to live under such dire circumstances deserves a thoughtful exploration of what the text might say on the matter.
Given your awareness of the hardships in Gaza—where the scarcity of food, water, and medical care is a daily challenge—it’s important to dive deeper into the text to understand the mechanisms of survival and the support structures in place. The text may provide insights into the resilience of the people, detailing how they adapt to such extreme conditions. It is crucial, as you engage with the text, to consider how community, kinship, and shared experiences might constitute a form of social capital that sustains individuals in times of scarcity.
Reflect on your question about who is helping them. Are there mentions in the text of NGOs, international aid agencies, or local community groups providing assistance? Perhaps the text includes instances of external support or solidarity that illuminate how the international community participates in addressing these ongoing crises.
Moreover, you might want to reread the text to search for any examples of self-help initiatives or creative solutions developed by the Palestinians themselves. How do they manage to procure food and water? What alternative strategies might they use to cope with the perpetual state of emergency? The text may contain narratives or case studies showcasing their ingenuity and perseverance.
As you ponder these questions, consider also the broader political and social context that the text may outline. How do the described conditions affect the daily lives and futures of Palestinian families? By revisiting the text with these focused inquiries, you might find new layers of meaning and additional connections that resonate with your understanding of their plight.
Remember, your sensitivity to the issue is crucial. Each time you engage with the text, you’re not just seeking information; you’re also deepening your empathy for those who endure these trials. Keep asking questions, keep searching the text, and encourage others to explore these important themes as well, because understanding is the first step toward meaningful change.
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They are already killing them so why also take away their food and water.
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Killing them and taking away basic human necessities
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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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If they are already bombing their homes, refugee camps, and shelters, why would they cut off their supply for basic needs.
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What is the purpose of killing people, by taking the common needs for human life force?
They have already killed 7,000 people through this, and continue to kill them for no reasons.
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What was the significance of the restriction of necessities to Palestinian civilians?
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im asking because i believe that there are better ways to get things done without having to make the regular people suffer. the should not be dragged into the middle of the fire with just living there.
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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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I ask this because it could be a rough time or it could be taken as in insult to be used for publicity when you’re going through things with your family
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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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I feel like it is really suspicious how they chose Gaza out of all the other places. It seems like they want to know more than what they’re asking.
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What was so special about the Gaza Strip of all places? It seems as if they want to do more than what they’re asking.
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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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You’re reflecting on a deep and troubling historical context, questioning why particular groups are fixated on Gaza and the tormenting of Palestinian people. This indicates to me that you’re not just interested in a surface-level understanding of the conflict, but rather you’re seeking to delve into the underlying historical and political factors that have led to the current situation. Understanding the complex history of the region might require looking at the origins of the Israeli-Palestinian conflict, especially post-World War II history, the establishment of the state of Israel, and the subsequent wars and political developments.
As you ponder this question about the sustained focus on Gaza, it’s essential to consider the text in light of your search for deeper understanding. You’re asking about “how they ended up in Gaza in the first place,” which suggests you’re looking for a timeline and motivation that can explain current geopolitical stances. See if the text contains historical narratives or accounts of pivotal moments that have cemented Gaza’s role in the broader Israeli-Palestinian conflict. Are there quotes that talk about the wars, the borders, or the movements of people?
If the text relates to actual events, statements made by political leaders, or international reactions to the unfolding situation, examine these parts closely. Your question about why these actions persist implies a need to understand the intentions and strategies of the involved parties. This understanding could come from diplomatic discussions, military strategies, or cultural tensions discussed in the text.
Would you consider revisiting the parts of the text that deal with the motives and actions of external and internal stakeholders? Perhaps there are more connections there to be drawn with your inquiry. As you reread, try to ascertain if ideologies, security concerns, or historical grievances are highlighted as reasons for “tormenting the people of Palestine,” as you put it. Understanding these perspectives might provide some answers to your question.
Remember, you’re trying to connect the dots between past events and current dynamics. Does the text offer insight into how historical events have been manipulated or interpreted to justify current actions? Such nuances are crucial for grasping why Gaza has become a focal point of such intensity and long-standing strife.
Keep in mind your initial question about the reasons behind the continuous struggle over Gaza, and try to use the specific content of the text to illuminate the historical path that’s led to today’s situation. There might be powerful quotes within the material that resonate with the context you’re interested in, which could serve as a springboard for further contemplation or research.
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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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The reason I am asking this is that I would want to know why they couldn’t live in the areas where they already were.
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The text you’ve mentioned touches upon a significant historical event and a long-standing geopolitical issue involving the displacement of Palestinian families. Here are some important sentences from the text and the background information that would help you understand the context better:
1. “In 1948, when the 1948 war started, the Israelis pushed all the and the Palestinians in the south into the Gaza Strip.”
– Importance: This sentence sets the historical context and identifies a specific period (1948) that was pivotal for the geographic and demographic changes in the region now known as Israel and the Palestinian territories.
– Background Information: The year 1948 refers to the Arab-Israeli War that followed the declaration of the establishment of the State of Israel, which was also known as the War of Independence by Israelis and Nakba (Catastrophe) by Palestinians. During this war, many Palestinians were displaced from their homes and forced to move to areas such as the West Bank and the Gaza Strip.
2. “My family originally is from the area adjacent to the Gaza Strip…”
– Importance: This indicates the speaker’s personal connection to the event and provides insight into the narrative of displacement experienced by Palestinian families.
– Background Information: The families who lived in areas that would later become part of the State of Israel often had deep roots in these locations. The displacement of these families disrupted their connection to their homes and led to long-term consequences for their communities.
3. “I and my family were [some] of these people, one of these families that were pushed.”
– Importance: This personalizes the historical event, moving it beyond abstract history and into the lived experience of individuals and families.
– Background Information: The displacement of Palestinian families in 1948 created a large refugee population, many of whom and their descendants still live in refugee camps in the Gaza Strip, West Bank, and surrounding countries. The right of return for Palestinian refugees remains a central issue in the Israeli-Palestinian conflict.
Understanding these sentences and their background is necessary to grasp the complexities of the Israeli-Palestinian conflict and the personal impacts it has had on individuals involved. The geopolitical tensions created during and after the 1948 Arab-Israeli War continue to influence the political landscape, human rights issues, and peace negotiations in the region today.
Now that you are equipped with this background knowledge, you might discover additional layers and nuances when you re-read the text. Observe the interplay of personal narrative and historical context, and if something new stands out to you, please feel free to share your thoughts in a reply.
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I would like to know what was the cause of these family being pushed out of their homes.
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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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What was the reasoning for the push? They didn’t exlpain why Israelis pushed all the Palestinians to the south into the Gaza Strip
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Understanding the historical context surrounding the events of 1948 and how they connect to your family’s history is essential to grasp the complexities of the situation. The 1948 Arab-Israeli War, also known as the Nakba by Palestinians, led to a significant shift in the population distribution of the region, including the experience you’ve shared, where your family and other Palestinians were pushed into the Gaza Strip.
As you explore these events, you may see that historians attribute the push of Palestinians to several factors. You’ve asked why the Israelis pushed all the Palestinians in the south into the Gaza Strip, and this inquiry beckons you to look deeper into the intricate socio-political dynamics of the period.
The reasoning behind this move by Israeli forces was part of a larger consequence of war, including military strategies, fear, claims of security, and emerging national boundaries. Some historical interpretations suggest the intention was to create a demographic and territorial state that would have a Jewish majority, necessitating the removal, either by force or fear, of the Palestinian Arab population. You’re explicitly asking about the reasoning, which indicates a desire to understand not just the actions but the motivations and justifications provided at the time.
Reflect on your family’s narratives and consider revisiting historical texts or eyewitness accounts regarding the events in the south and particularly in the Gaza Strip around that period. It could provide you with deeper insights into the reasons that have palpably affected your family’s history. Consider how the official reasons given by Israeli forces compare with the experiences conveyed within your family. Does the strategic, political rationale align with the personal stories of displacement that have been passed down to you?
As you go back to these texts or discussions, you may notice the variance in perspectives between different sources. It is this personal connection that you carry which may guide your understanding of the past; your family’s displacement to the Gaza Strip is a microcosm of a larger historical narrative.
Furthermore, by looking into the international response at the time, the reactions from neighboring Arab states, and the subsequent armistice lines drawn following the conflict, you’ll gain a multidimensional understanding of the ‘why’ behind this historical movement of people. Remember, history is often told in broad strokes, and the individual stories, such as your family’s, create the nuanced and human contours of this broader picture.
I urge you to reread the historical accounts and testimonies, keeping in mind your specific inquiry and family history, to uncover more connections you might make. The answer to “why” is seldom simple, but it often lies at the intersection of the strategic, the personal, and the political.
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What is the purpose of this harassment towards the Palestinian’s?
I just do not understand why they can’t coexist together without any harm to each other.
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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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Why would they risk thier lives like that during the night? Wouldn’t the guards be the most alert at that time?
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What caused them to shoot with no intent to kill