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Home , Beit Sahour, Ghassan Andoni, Mubarak Awad, Palestinians, Sumud

Ref: ME65E05 Date: August 2005

ANOTHER WAY Non-violence as a Mentality and Strategy in : Materials for Education

AEI-Open Windows Culture and Palestine Series , 2005 ANOTHER WAY Non-violence as a Mentality and Strategy in Palestine: Materials for Education

TABLE OF CONTENTS

Preface

1. The Basis: A Mentality of Peace and Non-Violence

2. An Educational Approach to Non-Violent Action in Palestine

3. Why Non-Violence?

4. Voices

5. The Strategy of Non-Violence

6. Communicating Your Cause

7. Afterword

Resources AEI publications

PREFACE

This brochure is a reflection of our experiences during the last Intifada. They include the organization of a great many non-violent actions over the years. In “Youth, Non-Violence and the Land,” a project supported by the British Cafod and the Belgian Broederlijk Delen, we discussed our experiences for the purpose of designing a number of non- violent action scenarios. The scenarios were developed during fieldtrips in the Bethlehem-- region of Palestine in the academic year 2004-5. Through investigation of the concrete details of organizing non-violent actions, and thinking through the various dilemmas involved, young became aware of the potential for non-violent action.

Following in his diary “The Third Way” (written already at the beginning of the 1980s, and published by Quartet Press, London), we call non-violent action a strategy which on the one hand does not accept the situation as it is but on the other hand does not address the adversary through armed struggle. As non-violence can take place in many different ways, a single definition is difficult to give. In this brochure we show the spiritual basis of non-violence, give examples of non-violent struggle and let some Palestinian voices speak about non-violence. At the same time we present an action model, based on our experience, which help us to think through and design non-violent actions.

This brochure can be used by Palestinian youth and educators who would like to become more knowledgeable and involved in non-violent action. It may also be used for discussions between Palestinians and international visitors in discussing forms of cooperation so as to make non-violent actions more effective. It is for this reason that we decided to have the brochure in English, although a large part is also available in (contact our office for this .

We acknowledge with gratitude the support by Cafod and Broederlijk Delen for the project and this brochure. Moreover, we would like to thank the following persons for their comments and editorial remarks upon a previous draft: Mechtild Kappetein and David Lindberg of the Ecumenical Accompaniment Programme in Palestine and , and Debbie Vanden Dungen, a Canadian volunteer at AEI-Open Windows

AEI-Open Windows Bethlehem May 2005 1. THE BASIS: A MENTALITY OF PEACE AND NON-VIOLENCE

Usually we look at non-violence as a strategy, but it is a strategy based on a non-violent mentality and an inner peace-building practice.

For some years, AEI-Open Windows has practiced exercises in developing inner peace; a practice we called RRCA: Read, Reflect, Communicate and Act.

These are the four steps:

• Reading passages from the Holy Books and from persons inspired by those Books such as Gandhi and Martin Luther King. Reading implies an active learning and listening attitude. • Reflecting upon the passages and detecting commonalities among the different Holy Books in an act of common faith and spirituality. • Communicating one’s readings and reflections within the group and opening the floor for discussion. • Understanding the relevance of the readings and reflections for one’s practical life, and looking for options on how to act out the wisdom of the Books.

This is our approach for building inner strength based on spiritual values. The readings, such as the Sermon of the Mountain in the Matthew Gospel, help us to see the truth of values relevant to our own life, and to look for non-violent ways of implementing them.

Pax Christi Flanders, a section of Pax Christi International, suggests several steps in the development of non-violence. Inner strength is a major goal, not only of the individual but also of the group. It requires awareness of oneself and of the group’s interaction, and overcoming the negative power of violence.

“The most important contribution here is mental force. The contribution of everybody, women, men, old and young people, sick and healthy, is required. Everyone of them can help in his or her own way. (…) We have to make an appeal to the religious and philosophical convictions of all the participants. That allows the force of justice, truth and charity to do their work. That is the spiritual formation and alongside this a psychological transformation is needed. Everyone should have a clear insight into his or her own motivations and reactions as to violence, fear, handling conflictions, power and powerlessness. There we need to learn how to control our own thoughts and feelings, our breathing and corporal impulses. “

“Violence is a negative power that humiliates, injures or kills. When I kill my neighbor I kill my own humanity. Humiliating a neighbor belittles me. Use of violence is always a defeat, even when used under control to avoid more violence or a greater evil. Violence shows and asserts itself in the suffering and the wounds it causes, but violence can be invisible or subtle in the form of hate, revenge, and cursing. “

Possible faces of invisible group violence Exercise and discussion (with examples taken from Pax Christi Flanders’ “Seven Steps on the Way of 1. Using the examples above, check to Active Non-violence”) what extent violence happens in the communication within your group. How A stubborn silence can that violence be taken away to build Envy inner peace? An all too quick judgment A pretended friendship 2. How can a strong, non-violent Paternalism communication in the group help Victimizing oneself building non-violent actions by the Blackmail group? Flattery Mocking smiles 3. Explain and discuss the concept of Irony or sarcasm Jihad in . Speaking and acting in the name of the other and without the person’s 4. How can the singing of peace and consent spiritual songs support inner strength? Suspicion Refusing explanations 5. Which subjects and approaches can Not allowing others to speak support a peace education at Gossiping (talking negatively about Palestinian schools? persons while they cannot respond) 2. AN EDUCATIONAL APPROACH TO NON-VIOLENT ACTIONS IN PALESTINE

Background

Over the last few years, AEI-Open Windows initiated or joined a great many non-violent actions in the Bethlehem area directed towards the end of the occupation or towards the exposure of human rights violations in Palestine:

During the last day of the year in 2001 and 2002 we initiated and co-organized, with other Bethlehem and national NGOs, “Justice and Peace” marches to protest against the ongoing curfews and sieges.

In the spring of 2003, a period when the Israeli army repeatedly imposed prolonged curfews on Bethlehem and other Palestinian cities, we participated along with other Palestinians and internationals in weekly vigils on Nativity Square.

In 2002-3, together with religious leaders and in cooperation with international peace movements we set up a series of walks to raise awareness of the right of education for Palestinian children.

In the wake of these vigils we organized an international signature campaign for the right of education for Palestinian children.

During the Intifada years we were continuously involved in symbolic and creative actions such as the lifting of balloons with messages attached, the holding of prayers at checkpoints and, most recently, the organization of graffiti writing on the Wall in the company of international visitors.

The motivation for initiating or joining these actions is self-evident. The present-day occupation is illegal and the actions resulting from that occupation have been explicitly condemned by international legal authorities and experts, such as the judges of the International Court of Justice in The Hague in their 2004 advisory opinion about the illegality of the Wall. Despite the presence of a diplomatic peace process, the confiscation of land, the demolition of houses, and the uprooting of trees have continued without abatement.

We organize the non-violent actions to build hope for a new generation of Palestinians. Many Palestinian youth like to share in non-violent protests because it gives them a specific role and opens up a future in which values of justice, peace, and – in the long run – reconciliation between the peoples are expressed. Last but not least, non-violent actions have proved to be effective across historical periods and situations of oppression. In the case of Palestine, commentators have pointed out that specific conditions which justify non-violent actions from a strategic and practical point of view exist: the presence of international media, the strong legal case upon which the Palestinian cause rests, the presence of charismatic leaders, the possibility of involving Israeli peace movements, and the support from various international actors such as churches.

But despite their potential effect, non-violent actions are not easy to organize, certainly not on a massive scale. Participants are often concerned about being filmed or otherwise registered by the Israeli army and being punished for their involvement. They may be prevented, for instance, from traveling abroad, or their family may be affected. Indeed, in some instances the participants’ lives can be at stake. The decision to organize and participate in non-violent actions requires considerable courage. Several persons who participated in anti-occupation or anti-Wall actions during the last two years lost their lives. That mostly applied to participating Palestinians, but it also applied to some internationals. An example is who died in 2003 in front of the bulldozers that were targeting Palestinian houses in the southern .

As an educational organization AEI-Open Windows is interested in developing the educational side of non-violent actions. Non-violent actions attempt to transform the participants as well as those to whom the action is directed or addressed. Such actions are intended to create a new definition of the situation. Rather than that we, Palestinians, accept the repression of our rights, we take the initiative and by doing so wish to transcend our limitations and transform the balance of power. In other words, the participants in non-violent actions look with new eyes at their reality. This is an important educational, even spiritual task by itself. But it is also the aim of non-violent actions that the adversaries look with different eyes at their reality and understand that they, despite their military power, are ultimately also vulnerable, especially so when they are exposed for giving up human standards. Addressing the adversary, too, is an educational challenge.

Clearly, changes in perceptions of reality do not happen immediately. A non-violent action often occurs quite spontaneously. It can be the result of acting upon a momentous or terrible occasion, like the killing of many people. But even when such actions are organized quickly and spontaneously there usually is some kind of faith, tradition or mentality of non-violence out of which the action emerges. It is this tradition of seeding non-violence in Palestine to which AEI-Open Windows wants to add. 3. WHY NON-VIOLENCE?

Warming up question What do you think of the following statement of an American anthropologist?

"Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it is the only thing that ever has." (Margaret Mead)

Discussion

Brainstorm in a group about the following arguments for and against non-violence in Palestine.

To organize the brainstorming, you may give the statements a mark (1-10), 10 being the statement with which you completely agree and 0 the one with which you don’t agree at all. The statements can also be ordered following preference, the first statement being the one with which you agree most. Compare your results with those of others in your group.

Arguments for

1. There is a Palestinian history of non-violent resistence. Throughout the 20th century, Palestinian struggle had been characterized by both violent and non-violent tactics. In 1936, during the British mandate in Palestine, Palestinian laborers struck for over half a year against the colonization of their lands. It was one of the first long, massive strikes in the non-western world. More recently, Palestinians in the and Gaza organized countless marches and demonstrations during the Israeli occupation, culminating in the massive, grassroots resistance of the from 1987 until 1992. In other words, non-violence is not a new phenomenon, and has not been imposed from outside.

2. This is the Holy Land. Much of the force of non-violence rests in its symbolic power. Now if there is one country with a great deal of symbolic power, it is Palestine. Both the and the Koran are rife with stories of wisdom and morality. Many directly connect to the Palestinian land and its people. Palestinians have an enormously rich cultural heritage at the doorstep that can be evoked to strengthen the impact of non-violent actions.

3. Palestine has a strong civil society. Palestine is characterized by a well-developed civil society. By itself, the presence of many NGOs doesn't guarantee organizational effectiveness or community power. But the NGOs provide networks of committed individuals who are available for joint action. Such people have experience in planning project activities in the service of the community, and are often interested in non-violent resistance activities that support their work.

4. Non-violent action gives (young) people a role. A majority among Palestinian youth could be possibly motivated to contribute to ending to occupation. However, they have difficulty envisoning themselves in this capacity. Many youth feel marginalized and powerless. Non-violent actions gives them a role.

5. Non-violence gives hope. Put in a corner by poverty and political stagnation, many Palestinians in the West Bank and Gaza lack hope. Hope is not something that can be offered to people like a product or a service; rather, hope builds itself up through solidarity, working together and spiritual power. Meeting others and thinking about new ways of creative empowerment and resistence will support people finding an identity and a meaningful existence.

6. We have the international media here. All forms of organized non-violent resistance need audiences. You have to get your message across. Palestine/Israel has the largest concentration of foreign and local correspondents in the world. They are often not accessible, and many of them rarely visit the occupied territories. However, it is also true that Palestinian organizers of non-violent actions have more options of getting the international media interested than activists in other conflict-ridden areas.

7. We have to take into account the “security complex” of . Palestinians have become familiar with the elasticity of Israel's security argument. However, in the Israeli case security has an extra meaning due to the memories of history, the Holocaust in particular and anti-Semitism in general. In order to prevent a needless escalation in the vicious circle of violence, it is necessary to address this security complex. That can be better done by tactics of non-violent resistence.

8. We need the support of international allies. While there is a lot of emotional support for the Palestinian cause across the world, it is very clear that Palestinians have to further build up and coordinate advocacy efforts together with civil societies abroad, especially in the and . Active non-violent resistance helps to develop an international network of mutual communication and solidarity.

9. We have to change the images of Palestine and Palestinians. The West the Palestinians, especially by the routine connection of Palestine and Palestinians with terrorism. This puts a break upon our communication with people abroad, and upon convincing them of our case. A non-violent resistence movement would give support to those who are trying to challenge existing stereotypes.

Arguments against

1. It is not the common people who can influence the present political situation. Whatever you do, it does not change the situation. Palestine’s future is not determined by people’s actions, but by what the strong political powers like the United States want. Local resistance is rather futile. The Israelis do in any case what they want.

2. Only military struggle pays. The Israelis are only influenced by violent actions. Take for instance, the case of in the 1980s and . It was the military struggle of that managed to take Israel out of Lebanon.

3. We do not have a successful example. We have had many demonstrations and strikes in Palestine, but we never saw any positive effect from the non-violent actions. When people see that their actions do not produce anything, they will not join next time. So you end up without a constituency and a feeling of a lack of efficacy.

4. Dialogue instead of resistance. The most effective way of influencing the enemy is dialogue. The best Palestinians can do is to sit around the table and to show ourselves to be a good and reliable peace partner. Non-violent struggle only puts us further apart from the Israelis.

5. No independent struggle. Non-violent struggle is quite often used by the existing Palestinian political parties and factions for their own purposes. So by joining demonstrations and other such activities, you serve factional interests rather than the Palestinian cause as a whole.

6. There are no contact points with the Israeli army. In the past there used to be contact points with the army. Now the Wall is being built we are trapped like mice in a cage. You can fight against an enemy but not against a Wall.

7. No one is interested. The international community is not really interested in the Palestinian cause. Even though there are many international correspondents and journalists in Jerusalem, the Palestinian cause rarely receives a fair coverage. If non- violence is about communication, then to whom should we speak? In fact, there is almost no-one prepared to listen.

8. You hurt your personal and family interests. It is dangerous to join demonstrations and politics. The Israeli army films you and as a result of your “courage” you or your family will have problems later on in obtaining traveling permits.

9. Why should we take the initiative? It is not us who should develop non-violent actions but it is rather the responsibility of the international community to put sufficient pressure upon Israel to change its politics. The international community has always allowed Israel to do what it wanted in the occupied territories, so let the international community fulfill its obligations and correct Israel’s behavior. 4. VOICES

The following quotes are from personalities in the Palestinian community who have spoken out on non-violence during the latest Intifada. They provide material for reflection and discussion. Some quotes deal with the reasons for non-violent protest, and others with matters of strategy. Many of the quotes are taken from Bitter Lemons, an e- magazine that is widely distributed in the region, and which has had several issues on non-violence.

Non-violence: Reasons

Fr Raed Abusahlia (2001):

The Palestinian people, possessing the force of truth and UN Resolutions, is stronger with stones than with arms, and still even stronger with branches than with stones. Non-violence attempts to seek civil, non-violent defensive means that enable the people to organize real resistance for averting any aggression, instead of doubling the condemnations that, experience has taught us, are useless and ineffective.

Fr Raed Abusahlia is parish priest in (West Bank).

Fuad Giacaman (2003)

The end of occupation and the creation of a hope-inspiring Palestinian society are my main political goals. We cannot depend upon international diplomacy for this. Diplomacy is all too often a fig leaf for international actors who in practice leave the open wound of Palestine untouched or deepen it. We also cannot depend on armed struggle. It creates new wounds, even though by itself I respect the reasons behind it. So you need a grassroots strategy of non-violence which builds upon dialogues and alliances.

Fuad Giacaman is general director of AEI-Open Windows (affiliated to Pax Christi), Bethlehem.

Jonathan Kuttab and (2002)

Those who support occupation and its crimes must be shamed and challenged everywhere. This creates a worldwide arena for a non-violent struggle based on morality and international law. South Africa's regime faced such a fight and ultimately collapsed. Israel is far more vulnerable because it is highly dependent on the rest of the world, particularly Europe and the United States, and cannot afford to ignore these voices.

(…) There is no more assurance of ultimate victory in a non-violent struggle than in an armed struggle. However, in an armed struggle, the Israelis have overwhelming military superiority and would restrict the battle to the military arena, far away from the limits imposed by law, morality, and principles. The Israelis know how to fight against an armed antagonist, but have no understanding of how to deal with non-violent resistance. They expect, and need, the Palestinians to be either submissive or violent. A non-violent approach would neutralize much of Israel's military might.

Jonathan Kuttab is lawyer working in Ramallah. Mubarak Awad is director of…. International.

Maha Abu Dayyeh (2004):

I think people need to be angry all the time about the situation. People have the right to be angry and express their anger. It's a sign of living, a refusal to die. Through anger, you say no to a brutal situation. We should not walk quietly in the face of brutality. One should resist, for instance, by showing anger to the soldier and by breaking the rules. Refusing to respond to instructions given in the is a form of resistance. Everybody has a chance to resist by any small way or means. It builds one's strength. Resistance is not the same as survival. Survival is barely making it, just going on with your dealings. Resistance is acting consciously, purposefully on your situation. Some people just choose to survive because they are tired of resisting and fighting; I can't blame them. I consistently hope that not all people in our society fall into that mode. So far, it looks like they are resisting and fighting.

Maha Abu Dayyeh is director of the Women’s Center for Legal Aid and Questions Counseling (WCLAC, Jerusalem).

The spokespersons above distinguish a non-violent approach from other attitudes:

(a) submission to or acceptance of the situation; survival (b) condemning the occupiers but not doing something practical (c) leaving the work for the diplomats to do (d) the armed struggle.

Please indicate in which way non-violent resistance differs from these approaches. Non-violence: strategy

Ghassan Andoni (2002)

From the start of this crisis, we [International Solidarity Movement, a movement involving internationals in active non-violent resistance against the Israeli occupation] have been organizing campaigns including Palestinians and internationals in which we tried to remove roadblocks, defy checkpoints, demonstrate in occupied areas and reach families there. We have been engaged in front of tanks to prevent them from moving. We have been doing protection work by providing human shields for people who are threatened and constantly bombarded. We have people who are now living in homes that are scheduled for demolition by the Israeli army. We try to protect the homes and prevent punishment for the families and try to go with farmers to their fields when it is really risky and dangerous to do so.

(…) We need to find a way for the Palestinian masses to join in, in an active way--not only in remaining steadfast throughout the hardship. We think that having internationals with us will provide a better platform to defy the occupation and to report the truth of what is happening here and to urge the international community to think more about the need to protect Palestinians when brutal war is being waged against them.

We also believe that civil-based resistance can indeed be effective in terms of cracking down on the tools of occupation, mainly the tool of control. We believe that if we grow more massive we can really affect this huge network of roadblocks and checkpoints and force the occupation to rethink its policies in the Palestinian occupied territories.

Ghassan Andoni is director of Rapprochment () and an initiator of the International Solidarity Movement.

Sami Awad (2004)

When it comes to , the question most people ask is how do you nonviolently resist your guard when you are in prison? How do you resist the occupation when you are surrounded by walls and fences? Examples of nonviolent resistance from across the world highlight one important factor: direct confrontation and contact with the enemy is vital to expose that enemy's brutality and unjust policies. In Palestine today, however, Palestinians are trapped in a prison. Going on hunger strike means absolutely nothing, while protesting and marching means walking around in circles. So what nonviolent tactics can be used effectively to expose the occupation and affect its end?

The answer is threefold. First, a strong leadership committed to the principles of nonviolent resistance and community building must be established. The initial focus will be on the need to unify Palestinian communities and reestablish trust between the leadership and the people. This should be followed by the development of a long-term internal strategy to build a nonviolent resistance movement on a massive scale.

Secondly, the Palestinian population inside and outside of Palestine must be mobilized in mass campaigns beginning with a boycott of Israeli products campaign and moving on to more dangerous protests at check points, on settler roads, and near international crossings.

Finally and simultaneously, the Arab, Muslim, international streets as well as the Israeli peace camp must also be mobilized to support this nonviolent Palestinian movement. Sustained and significant popular protests against Israel will eventually pressure the Israeli government to take the necessary steps towards peace.

Sami Awad is executive director of Holy Land Trust (Bethlehem).

Terry Boullata (2004):

What gives me hope sometimes is that I speak more with the press and with Israeli groups. I am receiving lots of Israeli delegations coming to see the Wall. Sometimes I am more happy to receive Israelis than to receive foreigners. If the Israeli point of view changes it can make our life easier because they can have influence from within their own society. I believe that lobby-wise or campaigning-wise I should work more and more within the Israeli society. Still we as Palestinians have a long way to go to address our issues more strongly but it gives me hope when I see Israelis discussing, listening, especially when they see that the Wall has no sense of security for them. And that it only separates Palestinians from each other. Making us suffer more and more and putting us more and more into the corner is bad also for them. You talk with intellectuals and the young generation. Especially the young give some hope. Sometimes there are a few decision-makers coming like members, or the Israeli media visit us and they write about us. You see the fear that the Wall is giving them, not just us. When we work together with these Israelis, many of them may cross the line. They have become more active against the occupation and the icon of the occupation, which is the Wall.

Terry Boullata is a school principal in East-Jerusalem and involved in non-violent activities in Jerusalem and the West Bank.

Questions

1. Both Andoni and Awad state that a non-violent should develop on a massive scale. What do you think are the most important conditions to reach such a stage? In other words: What will give people trust in a non-violent movement against occupation?

2. Do you think it is reasonable to expect people to participate in “more dangerous protests” (Awad)? When will people be prepared to participate in more dangerous actions, such as approaching checkpoints?

3. Do you agree with Boullata about the need to involve the Israeli peace camp?

5. THE STRATEGY OF NON-VIOLENCE

During our non-violent actions against the occupation, AEI-Open Windows learned more about the needs and requirements of non-violent actions so as to make them educationally effective and sustainable.

We shared our findings with visitors and partner organizations in the international peace movement. The findings can be summarized in a model. We already mentioned that non-violent actions are aimed at transcending and transforming ourselves and the reality we face as well as the reality of our adversaries. Like in any educational experience, we try to encourage ourselves and others to look at reality with new eyes. In non-violent actions, this means, with human eyes.

The TRANS model shows which aspects we find particularly pertinent when organizing non-violent actions. TRANS stands for

• Type of non-violent action • Roots of the action • Argument brought foreword • Networking in and as a result of the action, and • Social participation in the action.

Model of non-violent actions

TRANS Description Aspects 1. Type What kind of non-violent action is Kind of event it? Time and place Frequency and duration Props Methods and technologies 2. Roots What are the cultural or spiritual Values at stake sources out of which the action Symbolic expression of values emerges? in non-violent action Cultural or spiritual sources of non-violence Collective memory of people

3. Argument What is the argumentation Legal reasoning (human rights, expressed in and through the international law) non-violent action? Demands Evidence presented to bolster one’s point Audiences Addressing images others have of you

4. Networking Which organizations and media Local and international are addressed by or implicated alliances by the action? Roles and divisions of task between partners Media

5. Social Who are directly involved in the Leadership (local and national; participation action? religious and secular; political and social) Specific groups addressed or mobilized to join the action Internationals

Let’s pass along the different elements of this model to show their meaning and relevance for Palestinians.

a. Type of actions

When designing a non-violent strategy, one has to take into account exactly what types of actions are being set up. What are the methods and techniques, the time and place, the technologies involved? There is an enormous range of possibilities here, listed by proponents and scholars of non-violent actions. Consider the following examples that we have discovered directly from our own situation:

Symbolic performances and demonstrations

o Marches or demonstrations with placards and banners o Attaching messages to balloons and kites o Wall-painting o Candle light vigils o Beating drums, pots and pans o Public drama and o Religious walks within a new setting o Prayers at checkpoints or Wall

Active non-violent resistance

o (protecting houses, lands, olive trees by human presence) o Checkpoint sit-ins, lying on the ground in front of tanks

Building, planting and solidarity projects

o Building demolished houses o Planting trees, crops o Olive picking o Bringing food or commodities to isolated or encircled places

Communication actions

o Letter or diary writing o Sending protest emails o Making and distributing information texts and films o Artists against occupation o Video conference o Sending wishes or prayers

All these actions make use of various methods and techniques that have been used extensively during the last couple of years by Palestinians, internationals, and Israeli peace movement activists. Even though non-violent actions do often not take much time for preparation, there are many educationally significant moments in choosing the right methods and techniques, moments and places. Strategy is always a learning process.

b. Roots of the actions

Any non-violent action is based upon an awareness of values. The Palestinian author Raja Shehadeh called his non-violent attitude of life , or steadfastness. For him, sumud meant a third way between on the one hand accepting the occupation and on the other hand opting for a violent struggle. By using this concept he wanted to give a voice to those many Palestinians who refuse to leave their land and try to go on with their daily life. In fact, many say that going on with daily life under often impossible circumstances is by itself a non-violent act of resistance.

Sumud is a concept deeply rooted in Palestinian culture. This concept, and the cultural symbols associated with it like the olive tree or the cactus, expresses the attachment Palestinians feel to their land, family and environment. Sumud is often considered the typical Palestinian tradition of non-violent resistance, and a fundamental source of people’s resilience.

However, there are also other cultural sources of non-violence. The Palestinian cultural identity in general is a source of pride and strength and it is no coincidence that traditional costumes, , and headscarves are often shown during non-violent actions and meetings. As Palestine is the Holy Land, it often happens that the narratives and symbols from the Holy Books, with all their value-loaded meanings, are brought to bear on contemporary situations of injustice and repression.

Here we also should not forget the collective memory of previous non-violent actions. In Palestine, the first Intifada that took place at the end of the 1980s was characterized by a great many non-violent actions acted out in common daily life, ranging from acts of economic separation such as growing foodstuffs in private gardens, and underground education. Way back, the Palestinian rebellion in 1936 showed village women preparing large pans of soup for their husbands who were in hiding. When the British army entered a village, the women on the outlook whistled to their friends warning them to hide the soup. There are countless such stories in popular Palestinian memory.

We see it as an important educational task to discuss the Palestinian heritage and collective memory and how they help youth to look at reality with different eyes, and in doing so to see opportunities for non-violent actions.

c. Argument

Any non-violent action has audiences and target groups. That is, one makes an attempt to communicate with others. While part of the communication is symbolic and expresses a group’s identity and values, the communication usually also implies an argumentation, a way of reasoning. Such an argumentation shows evidence and facts. It usually needs to rest on a moral or legal basis. It has often been said that international law is basically on the side of the Palestinians. After all, we do have the right to self-determination as affirmed by a great many UN resolutions. The occupation has been called illegal by commentators and experts, including UN secretary general Koffi Anan. The implant of settlements into foreign territory is considered a war crime by many international lawyers and authorities.

How to set up a strong and clear line of reasoning is an educational activity which emerges when we are writing letters with specific demands to international leaders. In order to make such activities effective, we have to take into account our language use, style, the background information of those addressed, including the images they may have of the Palestinian-Israeli conflict and of Palestine and the Palestinians.

d. Networking

Non-violent actions are aimed at changing the balance of power. This cannot be done without involving friends, partners, allies, stakeholders and the media. In fact, it is possible to regard the non-violent action as a new event which develops and activates - sometimes in a very brief time span – a range of networks of newly interested persons and organizations.

Well-known partners and allies include:

o International churches o Peace movements o Political parties and their networks o Legal organizations o International organizations and their platforms (UN, EU for instance) o Health organizations o Development organizations and their networks o Educational organizations o Labor unions o Media, both local and international

Sometimes partners and allies join the action as observers or as human shields; sometimes they express support for the action’s goals, and sometimes they provide information about the action. Of course, no action can be successful without involvement of the local and international media.

Youth becoming familiar with partners and allies, and learning how to address foreign organizations and audiences effectively, is a main educational task for organizations such as AEI-Open Windows.

e. Social participation

Sometimes non-violent actions are individual, for instance when a passer Discussion question by held at a checkpoint refuses to speak Hebrew to a soldier, as What are the conditions for non-violent mentioned by Maha Abu Dayyeh. Also, action to succeed in Palestine? Give one it happens that small non-violent central condition that you think is absolutely actions arise spontaneously without needed, and argue your case. any clear leadership.

More popular leaders However, most of the time there is an Support of political factions existing or new leadership of persons Massive participation of the public or organizations who take Cooperation with Israeli peace responsibility, develop strategy and movement implement the action. Actions also Presence of internationals often involve leaders on the spot. They Presence of religious leadership may include leaders of political parties, Presence of international media religious or secular leaders, or Successful, effective examples of grassroots leaders. non-violent action More awareness-raising among In non-violent actions, Palestinian public participants are reassured when they Strengthening faith and belief in know who the leaders are. The peace-building and non-violence as a presence of foreign personalities or condition for practice and deeds internationals is especially considered Other:…. helpful since it is known that their presence makes less likely (although does not guarantee the absence of) violence by the army.

It is for potential participants often difficult to judge the risks of joining a non-violent action. Our experience tells us that sharing mutual experiences and holding discussions are major ways of convincing youth to think through and join non-violent actions.

Discussion question

The following list contains suggestions for non-violent actions in Palestine. Some have a long history, others are new. Choose what you think are the best five ideas, and explain.

a. Massive marches toward the in support of the right of return. b. Boycotting Israeli products. c. Dismantling the wall d. Shopkeeper strike. e. Candle light walks with political demands. f. Collecting and pronouncing international wishes and prayers for peace. g. Giving pamphlets to soldiers at checkpoints to inform them about human rights under international law. h. Standing in front of bulldozers which are going to demolish houses. i. Sit-in at a house to be demolished. j. Palestinian-Israeli camp to block construction of the Wall k. Rebuilding Palestinian homes. l. Signature campaign on a human rights issue. m. Accompanying school children along dangerous roads. n. Religious services on lands to be expropriated o. Breaking curfews and beating pots and pans p. Using different linguistic terms for the Israeli occupation than those used in the media, like "Israeli Occupation Forces" instead of "Israeli Defence Forces." q. Making videos: the camera as a weapon of resistance. Distributing thousands of pocket cameras. r. Article writing: sharing experiences and thoughts. s. Removing roadblocks. t. Disseminating political jokes on the Internet. u. Black ribbons worn by Palestinians and Israelis in order to remember victims. v. At a public gathering, the lifting of helium-filled balloons with messages attached. w. Hunger strike, or fasting for peace x. Walking as Palestinians, Israelis, and international activists, to the edge of Jewish settlements. y. Marches and protests at checkpoints

Design a non-violent action by using the elements of the TRANS-model.

6. COMMUNICATING YOUR CAUSE

Non-violent actions are always intended to communicate a message to a broader audience. In fact, it is possible to consider letter-writing, making a video about a human rights issue, or a political statement as a non-violent action. Communicating is an that some handle better than others, but it is definitely possible to take a number of guidelines into account. Here are some for writing an article, letter or statement:

Introduce yourself: who you are, where you come from, and why you write.

A good way to bring out a Palestinian message is to write about daily life in Palestine, especially one’s personal daily life, or that of your family and friends, or other people who live in your community. Show what it is to live in your country, and how you are affected by human rights violations. The best way to do so is not to write about your life in general, but to give details. For instance, about what happened to you, your friend or your family. Write about the specific problems in your community, and how those problems have been affected by the occupation.

It is a good way to address an audience by relating to their values, such as independence, freedom and democracy. To give an example: during the first Intifada, the inhabitants from Beit Sahour, refusing to pay taxes to the Israeli authorities, used the slogan "No Taxation without Representation." This slogan goes back to the American civil war. The Palestinians took this slogan to make a comparison between the resistance in Beit Sahour and the Americans' own struggle for independence. In this way, common Americans could understand that what Palestinians want is what Americans wanted for themselves too. In the same way, if one describes what occupation means, one may draw a comparison with an American situation. "Imagine, that your neighborhood is surrounded by 20 checkpoints which make it impossible without a special permit for you to travel from one city to a neighboring city….How would you, a freedom loving people, feel if you have to stay hours waiting at an office to get a one-day permit for traveling to a hospital in another town?"

Many people abroad are religious. You may refer to that. For instance: "You are Christians. I am Moslem. We both believe in one God….."

Although it is logical that you write about the suffering of today, it helps when you show that you also have a vision of the future. You can write about your reality, and you can write about your dream. A letter or statement devoted to a dream may be very powerful to an American audience. Once Martin Luther King, the black leader who fought against the discrimination of the blacks during the 1960s, spoke the famous words: "I have a dream…"

In general, you may be sharp and direct in your writing, but always stay polite. Maintain your own human dignity as well as of those whom you address.

Following are some other practical suggestions mentioned during a 2004 conference for young journalists organized by Pyalara (Palestinian Youth Association for Leadership and Rights Activation, Al-Ram):

Be convincing in your argumentation

Be honest Always be factually correct, if possible precise, don't use unreliable figures (show the different figures provided by different sources) Use reliable sources and quotes to bolster your points, such as those from Amnesty International, an organization consensually accepted Emphasize issues of racism and discrimination because racism is consensually not accepted.

Be focused

Think about the "ten core issues" which Palestinians need to bring out Be simple, short and clear in your message Don't forget the basic fact that Palestinians live under occupation, a fact not known or not taken for granted by the international audience

Be passionate but not overly emotional

Keep yourself "calm in the eye of the storm." Be calm, strong, professional in your presentation; don't speak too fast or too emotional. Don't be heavily rhetorical, don't use worn-out slogans Always be polite, no matter how difficult that may be.

Sometimes take it easy

Show self-criticism, admit a failure Show a sense of humor, even when you write about suffering. AFTERWORD

In this brochure we provided an overview of the basics of a non-violent mentality and strategy. We have not done so by copying ‘western’ insights about non-violent strategies in general, but by showing examples and voices from our own country. Palestine has an indigenous tradition of non-violence during and before the Israeli occupation which is an important source on which to build. By bringing together general and indigenous knowledge on non-violence, we hope that this brochure fosters the growing debate about the value and relevance of non-violent strategies and actions in Palestine. As AEI- Open Windows, we will bring in this debate in upcoming workshops together with Palestinian educators and youth.

Especially the continuing closure, fragmentation of the society, and the extension of the Wall require forceful and thoughtful protest in which Palestinian youth should have a voice. In realizing this voice, the presence and involvement of internationals is a great asset in terms of education, experience, advice, and protection. We wish to share the discussions on non-violence with them, too. If this brochure also helps to establish a connection on non-violence between local Palestinians on the one hand and internationals and international organizations on the other, another major aim has been achieved.

PUBLICATIONS CULTURE AND PALESTINE SERIES

The “Culture and Palestine” series explores expressions of Palestinian culture, including popular , and traditional stories. It is the series’ main purpose to involve Palestinian school communities and youth in learning to know about and to express knowledge of Palestinian culture, to understand its relevance for contemporary situations, and to communicate it to a public locally and abroad.

Sahtain: Discover the Palestinian Culture by Eating. 110 pp. Published by the Freres School in Bethlehem, 1999. The book contains 60 recipes of meat and fish dishes, snacks, sweets and pies, and drinks. Apart from stories, there is background information about traditional and modern food habits in Palestine. Sponsored by CORDAID. Price: 20 IS or 5$/Euro.

Bethlehem Community Book: Discover the Palestinian Religious Culture. 162 pp. (editions in English and Arabic). Published by the Arab Educational Institute, Bethlehem, 2000/2001. The book contains chapters about the ancient history of Bethlehem; the 19th and 20th centuries; religious life through peasant eyes; churches in the Bethlehem area; theologies of meditation, service and liberation; Moslem and Christian living together, and traditional handicrafts. Price: 30 IS or 7,5$/Euro.

Moral Stories from Palestine: Discover Cultural Wisdom through Stories. 56 pp. (English and Arabic texts). Published by the Arab Educational Institute, Bethlehem, 2000. Chapters with 22 brief, traditional as well as modern, stories grouped around the following themes: generosity, justice, trust, humility, courage and forgiveness. Price: 15 IS or 4$. In addition, a 35-page teacher manual (only available in Arabic) can be ordered (10 IS or 2,5$), as well as a card game using traditional proverbs for dealing with dilemmas of present-day Palestinian life (in Arabic only, 15 IS or 4$/Euro). Sponsored by Haella Foundation and Broederlijk Delen.

Palestinian Education Across Religious Borders: An Inventory. 64 pp. (English). Published by the Freres School, Bethlehem 2000. A study initiated to develop Moslem- Christian education in Palestine, based on interviewing members of school communities in the Bethlehem- area. Sponsored by CORDAID. Price: 15 IS or 4$/Euro.

Discovering Palestine. 112 pp. (Arabic). Published by the Arab Educational Institute, Bethlehem 2001. An overview of heritage sites in the Bethlehem-Jerusalem-Hebron area. Especially for teachers. Sponsored by Friedrich Naumann Foundation/German Fund for Palestinian NGOs. Price: 20 IS or 5$/Euro.

When Abnormal Becomes Normal, When Might Becomes Right: 70 pp. (English). Scenes from Palestinian Life During the Al-Aqsa Intifada. Published by the Arab Educational Institute, Bethlehem 2001. Contains essays and diaries written by, mainly, Palestinians from various background and age. Sponsored by the Government of the through the Euro-Arab Dialogue from Below Project (EAD). Price: 15 IS or 4 $/Euro.

Your Stories Are My Stories: A Palestinian Project : 142 pp. (English). Published by St Joseph School for Girls, Bethlehem; Wi’am Conflict Resolution Center, and the Arab Educational Institute, Bethlehem 2001. Contains oral histories written by students of 16-17 years at St Joseph School in Bethlehem. Price: 30 IS or 7,5 $/Euro.

Bethlehem Diary: Living Under Siege and Occupation 2000-2002. Toine van Teeffelen. 287 pp. (English). Published by AEI. Preface by Latin Patriarch and Pax Christi International President . Sponsored by Stichting Dialoog (Foundation Dialogue) and Haella Foundation (both from the Netherlands). Price: 25 IS or 5 $/Euro.

Ibrahim 'Ayyad - One of the most distinguished figures in the national Palestinian cause: a biography of a Bishop from who became associated with the Palestinian national cause and has been a major proponent of Moslem-Christian living together. The 342-page book contains the different phases in his life and the events he witnessed locally and abroad (). Author is Mr.Ya'coub Al-Atrash, a well- known story writer. The book is in Arabic.

Living Together in The Holy Land: Respecting Differences Educational materials for understanding the three monotheistic . Published by AEI-Open Windows 70pp. Supported by Christian Peace Educational Fund. In Arabic. 5 IS or 1 $.

Winners All Published by AEI-Open Windows, 28pp. Cooperative peace education games for all ages. Translated from Pax Christi UK materials. Supported by Christian Peace Educational Fund. In Arabic. 5 NIS or 1$

Caged In: Life in Gaza During the Published by AEI-Open Windows. 59pp. Based on observations and narratives from observers of United Civilians for Peace, this magazine gives an overview of the daily life hazards in Gaza during the period 2002-2004. In English. Sponsored by CORDAID. 20 NIS or 5$

You may contact the Arab Educational Institute for ordering books. Note that costs of mailing.will be added to the book price.

Arab Educational Institute P.O.Box 681 Bethlehem Palestine via Israel Fax: 00-972-2-277.7554 Tel: 00-972-2-274.4030 Email: [email protected] www.aeicenter.org