Thursday, March 21, 2013

Historicizing the Ten Plagues: Hail, Locusts, Darkness and Mass Death




 The locust swarms that attacked Egypt and Israel this past week have perked the ears of farmers, agronomists and a few Orthodox Yemenite Jews on the hunt for a crunchy kosher treat, but not many others.  Most of us don’t think much about locusts these days.  We have pesticides that do most of thinking—or rather killing—for us. 

But this wasn’t always the case.  Locusts have been at the heart and soul of the region’s history since time immemorial.  References to locusts are littered throughout the Bible, most infamously, in the story of the ten plagues:

“Let my people go, so that they may worship me. If you refuse to let them go, I will bring locusts into your country tomorrow. They will cover the face of the ground so that it cannot be seen. They will devour what little you have left after the hail, including every tree that is growing in your fields. They will fill your houses and those of all your officials and all the Egyptians—something neither your fathers nor your forefathers have ever seen from the day they settled in this land till now.”

Now, a little anecdote to share at your Passover Seder that may just turn some heads: what leads to locust plagues?  The locusts that attacked Egypt as recorded in the Bible—and again this past week—typically live a life of solitude in the mass desert expanse stretching from Morocco in the West to the Bay of Bengal in East.  Most of the time, the vast majority of their eggs—which can number in the many dozens—will die in the dry desert sand, an inhospitable environment for the yet unhatched ovular shaped pods.  But, with enough rain, the desert sand turns moist, and the pods turn into locusts.  That same rain will also give birth to scattered patches of desert vegetation, something the baby locusts will need for food and shelter to grow winged-bodies big and strong enough to carry them out of the desert and lay pillage to anything and everything green throughout the plains and fields of North, West and East Africa, the Levant, Asia Minor, the Arabian Peninsula and beyond.

Now, look back at plague number seven: hail.  Coincidence, I think not. 

Now, turn to plague number nine: darkness.   What could possibly lead to an extended period of darkness?  Locusts!  As Reuters reported on Wednesday last week, “locust clouds darkened [the] skies.”  Indeed, anyone familiar with the annals of the history of locusts—an admittedly small number of people—will agree that this is the single most common description in the historical record. 

Consider, for instance, the single worst locust attack recorded in modern Middle East history, a plague of cataclysmic proportions that befell Greater Syria during World War I.

The New Zealand staff corps stationed at the Suez Canal noted in mid-March 1915, almost exactly 98 years ago—that  “flying about two feet above the ground, and reaching to a height that could not be estimated, these insects came from the desert, making towards the cultivations … wherever one looked were locusts as far as the eye could see.  One was given the impression that a huge dark veil hung over the earth.”

Antun Yamin, a eye-witness from Lebanon, made much the same observation: “On the 9th of April [1915] we could not see the sun that day. Gigantic locusts blocked out all vision, and light became darkness…for an entire week they blocked out all sunlight.” 

And my personal favorite, Wasif Jawhariyya, a Jerusalemite musician and Ottoman conscript who left us his voluminous memoirs, recalled gazing at the sky in Jerusalem and seeing nothing but locusts.  “We could not see the sun at all.  The evanescent locusts looked like dense clouds in the air.” 

Hail leads to locust plagues.  Locusts plagues leads to darkness.  How about the death of first-born?  Historians, I imagine, will struggle with this one. 

What is clear, however, is that locusts have always been an important cause of famine – and hence mass death – in the region.  This was certainly the case in 1915, remembered by survivors as ‘Am al-Jarad (the year of the locust, in Arabic). The locusts, with their insatiable appetites, devoured virtually all of the region’s foodstuffs, including olive groves, fruits, vegetables, fodder fields, almonds, barely and cereals.  By the end of World War I, some 500,000 people had perished throughout the Greater Syria region (1/7th of the population)—in large measure, because the locusts ate all the bloody food. 

So perhaps what was later interpreted as the death of the first-born was simply a mass famine, something entirely plausible based on what we know about locust attacks.

So, if your in Israel/Palestine or Egypt and looking to spice up your Seder: snatch up a few locusts and surprise the little buggers who find afikoman with a treat that almost certainly bring history to life!  

Monday, March 11, 2013

Israeli Stand-up comedy and the Rise of Uri Hizkiya



So this post isn't directly related to East Jerusalem, but it fits the broader goal of introducing English-speaking audiences to important personalities in the city, and more broadly, Israel and Palestine.  Today's discussion will center around a rising star in the arena of Israeli Stand-up Comedy: Uri Hezkiya (אורי חזקיה.)

The first thing your going to do when you see the title of this post is wiki the guy.  The reason I know that is because that is precisely what I did when I sat down to write this post.  I wikied the bastard, except he didn't have an English language page, you have to find him under אורי חזקיה. So maybe someone can copy and paste some of this shit here into the wiki page. Only they'de be citing an unreliable "blog."  Fuck em.

Thanks to the Hebrew wiki page we can learn a great deal about his upbringing, his early childhood, his earliest gigs and his military service in the Air Force, all very typical a nice Jewish Ashkenazi boy from North Tel Aviv.

Today the guy has become an Israeli sensation, an Israeli Jerry Seinfeld.  As the kind Israeli wiki contributors have shared for us, he has won the "man of year" award by Israel's leading magazine for Youth, מעריב לנוער (Ma'ariv Le-Noar), an apparently popular Israeli weekly magazine.

Hizkiye's humor is every day humor.  What differentiates Uri from Jerry is that Uri's situations are Israeli every day situations situations: Tel Aviv parking, Aroma Coffee, going on a 2-year trip to India, leaving a plate of dirty humous in the sink, and so on.  I would call the humor reaching to as broad an Israeli audience as possibile.  No nitches.  You know, for instance, how you prepare a coffee for a friend.  You are in the kitchen.  You see those three bins: sugar, coffee and tea.  You open the tea, there's coffee, you open the coffee, there's tea, you open the sugar, there's laundry detergent.  Then, you reach for a spoon to mix the sugar.   Ohh, glorrrrriously, there's a clean spoon!!!  Glod Bless. No need to wash.  Now, all you can think about it which mug is mine as which is his.  Ani, ezkor, smol ze she-loooooo.  (the left  cup is his).... You start singing it to yourself.... smol ve shelooooooooo......smol ze she-loooooooo.....(that's Uri singing) You pick up your drinks, and half way to the living room until you realize, and ohhhh noooo...... Od Lo Irbavti (I forgot to stir!).

His own co-hosts clearly acknowledge his popularity.  Shalom Asiyag, the host of show, even asked him once in the free talk segment they do after someone does some stand-up what's it's like being a hot shot these days.  Getting invited to so many parties and shit.

But it is the everyday humor that Uri excels at.  The kind where you make fun of the little things in life.  You're at a party, and you girlfriend rings.  What's up?!? Who you with?? You start going through the names... of the people in the circle, Shmolik, Rivka, Uri....

(Meanwhile, everyone stops their conversations to listen in on the delightful pleasantries of another couples intamacy.( Ok, that was my addition).

Back to Hezkiya:  He's going through the names of everyone in the circle.  Out of the corner of his eye he spots someone who's name he is suppose to know, but has obviously forgotton.  Nu.... Ani Amur lizkor et kulam?  Am I going to start naming everyone here?!?  We've all been there.  It's Seinfeld humor (although one wonders how much Seinfeld Uri could have watched as a kid.  His Israeli accent in his English is pretty epic--for instance, when we breaks out into singing American pop music.

What makes Uri Hezkiya so good is that he knows how to stay on a topic long enough to keep the story going.  This a common problem for people just getting started in stand-up comedy.  A story should not swerve in different directions, jump from topic to topic or proceed at rapidly varyingpaces and pauses.  The audience must develop momentum, build-ups, references to prior jokes, a bigger story to tell.  Think Chris Rock and gun control.  Rrecall the 5 dollar bullets.  I'd pop a cap in your ass--if I could afford it.   Uri has all of that.  We get a good 6-7 minutes on a single topic.

Take, for instance, the whole process of asking for directions to a stranger while trying to find a friend's house party.  Mi ze tipus she-yodeah???  How can he 'look like' he's the right person to ask?  Once, did you ever see a guy with a cloud above his head that read: I know what da fuck is up!  Then he continues with his story about getting lost.  We've all gotten lost driving to a friend's house party.  Uri excels at the punchlines and the big themes.

Your walking up the staircase to your house (i.e. in a 5 story apartment building).  You smell some amazing Mizrakhi house wife preparing a feast for the wedding of a third cousin.  You smell the Russians baking some delicious pork chops... you walk into your house.  There's your dad, his ass on the floor reading a newspaper, mekapel cleminta (pealing a clementine).  Wassssuuupppp?  How was school?????  How's Shmulik doing?  (that's you laughing while he's saying wasssuuupppp???)  Youre dad, staring at you as you walk in dying for something yummy and getting a clementine in return (Jaffa is famous for its Oranges)/  Uri let's you ride out your laughter naturally.

Some of humor is really Israeli.  Tizenabi?  Where the fuck is Tizenabi?  Has anyone ever been to Tizenabi?  Mishehu ba-kahal yodeh eifo ze tizenabi?  I, of course, had never heard of Tizenabi--thank you expert linguist Dror Weil for his assistance.  I think the best translation to English is: where the fuck is But Fucking Egypt?  Has anyone ever been to But Fucking Egypt?  At least that's how B.F.E. was used in white suburban Detroit middle-school slang in the late 1990s.  

Khas ve-khalila... where the hell did it come from?  Who the fuck are khas and khalila?  So how about we just starting making shit up.  Katz ve-garjuba.  I suppose this is just one of those things you have to be a native speaker to find funny.  I really hope nothing bad happens to him on his trip to India, "katz ve-garjuba.

Whatever the case may be, for the past three years Uri has been the star of one of if not the most successful comedy shows in Israel, called צחוק מהעבודה (tzhok me-ha-avodah).  And there seems to be no doubt among the viewers that Uri is the funniest of the bunch.  The audiences laugh a lot more when Uri performs.  His stand-up blows away that of the other co-hosts ,ליטל שוורץ  קובי מימון, שחר חסון, ארז שלום.  Don't get me wrong, I think all of these guys are reasonably funny, and certainly have their strong spots.  So does the show's host, שלום אסייג (Shalom Asiyag), a more established figure in the annals of Israeli stand-up comedy--a household name approximating perhaps an Edie Murphy, Tom Hanks or Robin Williams.  Again, Asiyag has no English language wiki page either, neither do away of the other popular Israeli television personalities mentioned in this article.  Go watch some Uri and translate the bloddy wiki pages to English!






Saturday, March 24, 2012

Qalandia

Check out my article published today in Jadaliyya: titled "Qalandia: The Potential to Transform Palestinian Nonviolent Resistance"

selected quotes: "In the event of a truly mass protest movement in Israel/Palestine—the kind we have seen in Tunisia, Syria and Egypt—Palestinians will need their own version of Tahrir Square, and Qalandia has that potential."


"Second, Qalandia has a unique geographically central location. It lies at the center of the massive urban landscape of North Jerusalem, which is easily accessible to Palestinians from ‘East Jerusalem’, as well as Ramallah, al-Bira, and al-Ram. Also a bit further away, although not prohibitively, are two major Palestinian urban centers in the West Bank: Bethlehem and Nablus. Many other locales that have become sites of mass protest offer less geo-significance. Sheikh Jarrah in East Jerusalem, for instance, is totally inaccessible to West Bank Palestinians. Additionally, places like Bil’in, Nil’in, and Nabi Saleh among others in the West Bank are further remote and harder for Palestinians and Israelis inside Israel to access. Just imagine, for instance, activists descending on Qalandia from all corners of Palestine to protest an end to the occupation."

Friday, February 17, 2012

On Israeli closures of Palestinian Institutions in East Jerusalem

In the past year or so Israel has shut down a dozen some institutions in East Jerusalem, including parks, NGOs, research centers and other facets of civil society.  The purported reason is that they accept money from Hamas.

The battle continues to keep these NGOs open, as the Meyzan Institute for Human Rights in Nazareth has just filed a petition to the high court in Israel to keep the "Institute for the Development of Jerusalem," which was closed down in October 2011.

I have to say, Israel is really shooting itself in the foot here by shutting down the apparati, the foundations, the skeleton, the basis of democratic and pluralistic society in East Jerusalem.  Shutting down these institutions means fewer young people will have opportunities to work in NGO work in the city. In feeds into anti-Israel propaganda, by providing groups like HAMAS with precisely the ammunition they need to convince youngsters that Israel seeks to push Arabs out of Jerusalem and control everything for themselves.  Indirectly, the Israeli injunction cuts more Arab East Jerusalemites off from important public services.  

Let's assume they are receiving Hamas money for the money.  The idea that Israel can somehow defeat Hamas by shutting down these NGO is so shockingly stupid that you have to wonder what Israel policy makers could possibly thinking.  To "defeat Hamas"?  Well, it is precisely BECAUSE of this NGO, and many others like it, that Palestinians in East Jerusalem have forums and institutions to advocate for human rights, reject of violence, demand the fair application of international law and promote an agenda that embraces non-violent resistance. 

In fact, if Israel ACTUALLY wanted to sideline Hamas, it would provide funding for dozens more NGOs in East Jerusalem, rather than shutting down the few that exist.  This would ultimately lay the foreground of a civil, democratic society, committed to peaceful, non-violent engagement with the Jerusalem municipality and Israel.  

Alas, Israelis fails to realize what is in their own best interest.  Perhaps Israeli politicians' real incentive here has nothing to do with Hamas and everything to do with pushing Palestinians out of East Jerusalem.  After all, Abbas just rejected meetings with Netanyahu recently because Jerusalem's status as eternally belonging to Israel was basically made a precondition for talks by Netanyahu.  This is one more tragic stone that Israel is building of its own grave.  
  

Sunday, February 12, 2012

Palestinian Intellectuals Series (pt. 1): Faisal Hawrani

This will be the first post in a series of posts on Palestinians intellectuals, past and present, with a focus on bringing to light personalities that are less well known to Western audiences and discussing the landscape of Palestinian intellectual life.

Today's post will be about Faisal Hawrani, born in Masmiyya, a village in the north of the Gaza district. He was displaced by the 1948, making his way to Syria in 1948.  There he received his education and help found the Association of Palestinian Studies, becoming its President in 1964.  He subsequently worked as journalist, and then as the head of the research center of Palestine studies, associated with the PLO.

He has published a number of novels, including Muhasirun (Trapped), Bir al-Shum (A smell?) and others, as well as a number of works of non-fiction and history, including al-Judhur al-Rafd al-Filastini 1918-1948 (The Roots of Palestinian Rejection 1918-1948) and many others.

The following is a nice summary of his ideas on Palestinian 'rejection' before 1948.  He argues that the foundation of the Palestinian political lanscape before 1948 lied on these hinges: (1) the reliability of the broader Arab and Muslim worlds (and there exaggerated) unfulfilled hopes; (2) the contradiction on rejecting Zionism on the one hand, yet trying to reconciliate with the Mandatory authorities (who were facilitating the Zionist project); (3) the failure to consider Britain an enemy from the beginning; (4) the failure to realize the importance of the complete representation of the citizens, including the Jews; (5) a failure to forge significant alliances; (6) The Palestinians' exaggerated imagination on the Arab and Islamic world's support for Palestine. (7) A lack of willingness to use violence as a means to achieve their national demands; (8) the failure of the Palestinian leadership to look after the needs of the Palestinians; among other things.

He published a "Dialogue with Khaled al-Hassan," an early advisor to Yasar Arafat, in the July 1980 edition of Shu'un Filastiniyya, probably the most serious Arabic-language journal of Palestinian Studies that exists.

He is also a contributor to journals such as Kitab al-Sanawi, a new publication of the Yassar Arafat Foundation in Ramallah.         

Tuesday, February 7, 2012

"Avodah Aravit" or "Shughl Arab" or "Arab Labor"

The third season of "Avodah Aravit" (Arab Labor), perhaps the most popular TV series in Israel, launched yesterday.  The comedy show -- described by Haaretz as the single best TV series today in Israel, "the jewel in the crown of the rainbow," is a sitcom which focuses on an Arab family in Jerusalem, in particular on the life of Amjad, a Palestinian-Jerusalemite journalist.

The show pokes fun at cultural stereotypes; exposes the struggles of this Jerusalemite Palestinian man, who desperately wants to become Jewish Israeli in every way possible -- own a dog, learn how to swim, buy an "Israeli Jewish car," even moving to an all Jewish middle-upper class neighborhood (Rahvia) of Jerusalem.

Much like Israeli audiences raved about Ajami -- the Israeli film about violent Arab Palestinian life in Jaffa -- it seems that, precisely because the show deals with the red hot buttons of Israeli society -- chief among them Arab-Zionist/Jewish issues, the show has gained widespread success.  And, let's be completely honest here: this is by far the best Israeli TV show I've ever seen, far better than even other good shows like "Ramzor," the humor absolutely brilliant.

But it's more than just the humor.  I think there is a large segment of Israeli society that desperately wants to put these issues on the table -- is interested in Arabic, Palestinian culture, society and so on, a lot segment that wishes they had more "Arab friends" (just like White Americans love talking about their black friends, Israeli Jews love talking about their Arab friends).  In fact the show makes fun of this very stereotype all the time -- Amjad's Israeli neighbors are "liberal Israelis" and try to show him how "liberal" they are all the time -- hey, "we vote for Meretz!"

The show adeptly moves seamlessly between Arab and Jewish society in Israel.  In this sense language plays a profoundly important role in the show -- that, if one is merely reading the subtitles -- one will completely miss a great deal of fascinating social commentary (there are Hebrew subtitles whenever the characters are speaking Arabic, and Arabic (and Hebrew) subtitles whenever the characters are speaking Hebrew, although no Arabic subtitles when the characters are speaking Arabic).

Let's provide at least one example to illustrate the point.  The opening scene from one episode recalls Amjad begging his wife to have sex with him.  She clearly does not want to, frustrated by his failure to help around the home.  Finally she says, "alright, just do it," and angrily lies flat, awaiting his penetration.  He says something like "shway Heshek, eeehh?" a little "emotion" or "lust," (will you?).... Amjad asserts.  Amjad throws in the Hebrew word for "emotion"as a way of disguising his distaste for his wife's reaction. This is the first example that comes to mind, but the entire show is ridden with these kinds of examples.   More to come on this show in the future!

Sunday, February 5, 2012

Testimony from Palestinian Women in East Jerusalem

We will now begin a featured series of testimonies from an excellent by the Women's Center for Legan Aid and Counseling in November 2010 titled Forced Evictions: Assessing the Impact on Palestinian Women in East Jerusalem.  These testimonies are all quotes from interviews conducted by members of the Women's Center with women from East Jerusalem.  These are the stories that often get lost in the press coverage of East Jerusalem, and it is important to acknowledge the voices of residents of East Jerusalem themselves:


We will begin with Maisa Al Kurd, who lives in Sheikh Jarrah, and is facing the threat of eviction from her home:  “On 24th November [2009]which was the night of Eid Al-Adha, a Muslim holiday, I was up late after my son Munjad came back after his late shift at  the hotel.  It was around 1am when I heard the sound of moving furniture in the extension and I went outside with my mobiles.   It was lit up outside from the lights from the settler house opposite and I could see that there were four settlers inside the house and one of them standing outside the house.  As I approached the settler stood outside, he pushed me away towards the wall in my chest. I could see him clearly, he had ginger hair.  My son M came out of the house and saw the settler push me and said: ‘what are you doing to my mother’ but then the settler put his hands around M’s neck.  I was frightened of what
was going to happen and phoned the police while I was still stood with my back against the wall.

On another day – December 1st [2009], I was attacked by a settler who hit me with a metal bar.  My sons tried to defend me but when the police arrived they arrested my sons because the settlers accused them of attacking them.  Always, they believe what the settlers say even though   it is them attacking us and them coming onto our property and trying to take it from us.  My sons were then ordered to stay away from the house and from Sheikh Jarrah for 47 days.   Once this expired, M was arrested again and banned for another two months meaning that he couldn’t work because the hotel he works in is in Sheikh Jarrah.  Even now the orders have expired, my sons are too scared to come back here in case they are arrested.”" [end of quote].