199 alestineNovember 2014

Reviewing Education in Inside the small rooms of This Week in Palestine In this issue we started to call this November issue on reviewing education a benchmark as soon as the idea hit us. It Reviewing Education is a leap in our aspirations to push the magazine’s content, look, and role in our society to a whole in Palestine new level. have placed a lot of value and hope on this subject. Education was at one time THE 4 The Gorgeous Robe of Our King commodity to invest in for the future of Palestinian families after the loss of their houses, properties, lands, and natural habitats during 199 10 Healing from Modern Superstitions November 2014 Al-, the forced exodus. Palestine used to be a thriving place for education, which is reflected in the following pages through a new and interesting research 20 Why I Left School and Never Went alestine project conducted by Jehad Alshwaikh. Also, during the first Intifada, Palestinians Back! came up with their own flexible and practical form of education, which is the subject 28 Why Do We Pursue University of an important article we have for you by Alessandro Petti. Degrees? At present, however, education has become a topic shrouded in controversy. The 34 Rethinking Palestinian Education system has not been producing the results it promised. So we decided that it was time to take a fresh look at education in Palestine and pose a few questions. Is 40 Palestinian Cultural/Historical knowledge really the focal point of our educational system? How does Palestinian Geography education compare with educational advancements around the world? 46 Reclaiming Diversity in Education We sought out the most prolific and professional writers on education to give us

Reviewing Education in Palestine their views and suggestions on how to move forward. We have also highlighted 52 Will Our Students Leave Us One Day? several special cases within Palestinian society and challenged conventional ideas 56 An Educator’s Reflections about learning. Cover design: Taisir Masrieh 60 Upbringing and Education With change comes fear; but “nothing diminishes anxiety faster than action,” as Walter Anderson puts it. So we hope that you’ll enjoy reading this issue as much 64 History of Education in Palestine as we’ve enjoyed producing it. 70 Roads Not Taken We also hope that this will be another step forward for This Week in Palestine as we strive to serve our communities and reach new realms in the constant journey 76 In the Limelight towards excellence. 80 Reviews Telefax: +970/2 2-295 1262 [email protected] 84 Events www.thisweekinpalestine.com Ahmad Damen www.facebook.com/ Content Editor 88-102 Listings ThisWeekInPalestine 103-109 Maps 110 The Last Word Publisher: Sani P. Meo Forthcoming Issues Art Director: Taisir Masrieh Graphic Designers: December 2014: 2014 in Retrospect Shehadeh Louis January 2015: Boosting the Palestinian Economy Hassan Nasser February 2015: Then and Now Printed by: Studio Alpha, Al-Ram, Maps: Courtesy of PalMap - GSE The views presented in the articles do not necessarily reflect Distribution in the : Advisory Board the views of the publisher. Maps herein have been prepared solely for the convenience CityExpress Elias Anastas Raed Saadeh of the reader; the designations and presentation of material Architect, Activist and tourism expert, Jerusalem do not imply any expression of opinion of This Week in Palestine, its publisher, editor, or its advisory board as to Omar Barghouti Rawan Sharaf the legal status of any country, territory, city, or area, or the Human rights activist, Director of Al Hoash, Jerusalem authorities thereof, or as to the delimitation of boundaries or national affiliation. Yasmeen El Khoudary Diwan Ghazza, Gaza 2 3 The Gorgeous Robe of Our King Trying to Undress our School System Photo by Ayman Moqbel. The British needed an extra century to discover that English grammar does not make you understand better or write better. It can’t even prevent you from continuing to unconsciously you from continuing to unconsciously split your infinitives. split your infinitives. They abolished the grammar lesson. The myth that a By Aref Hijjawi good knowledge of grammar is essential for understanding the language is so deeply rooted that only a “the-king-is-naked” argument suits it. s I write about our educational system I find myself at a Y-shaped Human beings teach their offspring all crossroads; I can hurl curses (an enjoyable task for both writer sorts of things, not only to make them and reader), or daydream of some utopia of a system, or start more enlightened but also to discipline from the time-honoured adage of Abu Hamid Al Ghazali: “You them and protect them from their own War II started in 1940, so the teacher cannot improve on perfection.” mischief. Conscripts in some Arab looks upon the thousand-and-one I will take all three roads, starting with the latter. armies are ordered to dig trenches books that state that the war actually Schools in England and Germany looked the other way and all day, only to have to fill them in the started in 1939 as witchcraft relics that continued to teach two dead languages as the Industrial next day. must be burned in public. Revolution was in full swing. It took the little child of the fairy tale some We spent 1,250 years, from the days of There is something good in that. Give two hundred years to shout: “The king is naked!” So why are we so Seebawayh, unable to expose the folly. the army of teachers in our educational ashamed that our schools keep teaching loads of pre-Islamic verses? A human mind is 5 percent intelligence, system good textbooks and go to sleep. The British needed an extra century to discover that English grammar 95 percent basalt. Consider the case This army is very disciplined and takes does not make you understand better or write better. It can’t even prevent of a professional translator who must, things at face value. This is both good in order to be a good translator, refrain and bad, but it is a good starting point. from judging the original. The original Whereas it is a little reassuring for us to text is holy, and the translator’s task know that the English and the Germans is to turn it, as honestly as humanly have also committed stupidities in the possible, into the other language. Our past, it is worth considering that the educational system, pointing its finger world rhythm now is much faster. We towards the horizon, tells our children: cannot afford two centuries to remove “See that point over there? See the end- the dead wood from our system. of-school exam, the tawjihi? That’s it. Fifty years ago, when I started school, Now run.” There is no room for thinking something in the air, or maybe in the outside the curricula. The text is holy. water, injected into my head the idea Teachers are like their pupils, like that gaining information is all that I translators. The textbook says World needed to be an ok human being. Come 4 5 and see me now telling my students that It will not be easy for me to jump to Answer: To keep the kids off the streets the best thing they can do is read books. the constructive part of this article and out of mischief, and to allow Come and see stupid me insisting that without expressing my sheer anger at parents to go to work. Rousseau’s knowledge is all that we need. Even a certain “National Education” element Emile did not have to learn a foreign Pavlov’s dog could change the code in in the curriculum. These books were language or even an alphabet for many its small, but innocent, mind. Human far worse than anything ever written years. That was good for him there and beings are slaves to dogma. They need by Ba’athi ideologues or Stalinist then. But here and now, we need real We need textbooks. The body of to work hard to change their beliefs. commissars. They are badly written, learning. We also need to compel pupils schoolteachers in our country My failures as a teacher continue to have no message, and are full of out- to memorise certain things by heart. cannot be trusted with a system haunt me. dated dogmas. As the reader starts to feel a change of of bookless teaching, by which Let us move to the section of cursing. Yet we need textbooks. The body of heart on my side, I have to give some a teacher aims to achieve a set explanation. of goals through using a variety You should have seen our minister of schoolteachers in our country cannot of methods and texts. education as he proudly announced be trusted with a system of bookless A baby learns his mother tongue not that the number of new textbooks teaching, by which a teacher aims to by his intellect but by memorising the was slashed by nearly one third. That achieve a set of goals through using a words and phrases. We all learn our happened some two years ago. Several variety of methods and texts. We also culture and recipes by memory. A months later we heard an official in the need a set of goals to start with. This philosopher will not produce a decent same ministry victoriously breaking brings us to the original question: Why sandwich. The real force that the “good” news that many units in schools? makes people learn things is two-fold: the textbooks were chopped for the need and zeal. You can easily introduce “benefit” of tawjihi students. Well if they certain zeal into the heart of a child. to my extreme shock of joy, discovered treat their own textbooks as buckets Ahmad Shawqi, the Amir of Poets, wrote that our Ahmad Shawqi was not only of scum, why don’t they try to think hundreds of poems using old Abbasid more entertaining, far better at cracking “outside the bucket” altogether? Arabic. He spent his life imitating al- a joke, and more able to convey the Buhturi and al-Mutanabbi, and was able subtlest messages, but he also did to impress his contemporaries. But how not steal a single theme or tale from come this man of non-Arab origins, his French counterpart. Generations who worked from age 17 as a French of children – from Mauritania (and I translator for the Khedive of Egypt, and checked that) to Kuwait – read the who studied law in France, and spent fables of Shawqi at school. Al Aqqad, his holidays later in Istanbul speaking his arch-enemy, claimed that they were the language of the empire, should the only original poems that Shawqi had be so passionate about old Arabic? It ever written. Possibly not the only, but took me quite a bit of research to find they were, I believe, the most original. out that at age four he was dumped at When zeal and need work together, Sheikh Ali’s kuttab in Cairo for some learning starts to make sense. years, before moving on to the Tjhiziyya modern school. There, in the kuttab, he Teachers in my ideal school will be caught the virus. In the formative years the story, the hands, and the fingers. a person gets programmed. That is zeal. Arabic, English, chemistry, history, planting tomatoes, making a table, We stay with Shawqi. He went to Paris doing crosswords puzzles, , when he was 19. There he discovered playing the lute, etc. will all be learned Lamartine’s fables. He thought Arab using the afore-mentioned teachers, children “needed” something like while the teachers you have in mind that (this he wrote in prose in the will come in during the last three years introduction to the first edition of his of school. They will help students Diwan – collection). He wrote many specialise in whatever branches they such poems in simple language that choose and help prepare them to sit contained hidden messages. for whatever exams they need for Out of sheer curiosity I read a good admittance to university. Most students translation of Lamartine’s fables and, will drop out before this specialisation

7 phase in order to focus on manual education was “strong” and teachers labour or to become geniuses. made them memorise by heart all the Competition will be kept to a minimum. rules of the past participle, and taught A school is not a war zone. Working them Arabic grammar from thick books. together and enjoying learning is Well, listen to them stutter in both more effective and more fun than languages now. competition. While each invention of One last observation: After looking yesterday was attributed to a single carefully at the way the new Palestinian person, today’s inventions are created textbooks teach Arabic grammar, I by teams. Can you tell me the name would say that the old thick books were of the person who put the first man on much better. the moon? But that’s another story. My leaving out religion was intentional. Schools can be good or bad at giving children an idea about life, but the Aref Hijjawi was born in , afterlife should be left to the parents. Palestine, in 1956. He’s married and the father of two daughters. Aref In my school there is a balance studied Arabic at University and between the amount of knowledge and was a schoolteacher for four years. experience that students can absorb He worked for the BBC for ten years, and the level of their appetite. Aljazeera for seven, and in between he Palestinian society is more than ready worked for the Media Institute at for six years. Aref was editor for such an educational system. But of Alhayat Aljadida Daily for six months. Palestinian politicians and educators He can be reached at arefhijjawi@ still talk about the old times when hotmail.com.

8 Healing from Modern Superstitions

My realisation of my mother’s math expertise healed me from the claim that math requires a higher intelligence than that needed to make a dress, write a poem, farm a field, raise a child, sail a boat, play a drum, or create a happy home.

“failure.” I don’t know of any Ministry of By Munir Fasheh (healed teacher and educator) Education that gives a certificate stating that a person is a poet, a storyteller, a drummer, or a gardener. Official education is not about learning Shattering myths eviewing education but about control and winning. At the peak of my career as a math Re-viewing education means to view again, not only what is This has to stop; bas! enough. We teacher/educator (mid-1970s), I visible about it but also, more importantly, what is invisible; cannot continue in a drugged stupor, realised for the first time that my to dig deep into foundations and the underlying logic. This believing that people’s worthiness can illiterate mother was all her life an is what I have been doing since 1971, which convinced be measured by numbers claiming “illiterate mathematician” (as Richard me that modern education is not about learning but about that they reflect something real – Noss, Institute of Education, University winning and control (control of minds, perceptions, actions, other than the readiness to follow of London described her after a talk I and relationships). Official education (especially math, which I studied instructions. Almost all aspects of life gave). My realisation of my mother’s and taught for many years) has been crucial in this control. As (as a result of modern knowledge) math was an “intellectual earthquake” Palestinians, we have been living for many decades under occupation have been corrupted or poisoned: that shattered the myths I had acquired of the land, but we seem to be totally unaware of another occupation: food, drink, soil, air, sea, entertainment, in schools and universities. Her that of the mind. Whereas the first occupation is done via military and relationships – not because of story appeared first in my doctoral tanks, the second takes place via think tanks. Control and occupation ignorance but as a result of planning. dissertation, then in an article published of the second kind happen via words whose meanings do not stem Until I was in my early twenties, I used in the Harvard Educational Review.i from life but from licensed institutions and professionals; they also to eat four raw eggs every day; science Much of what I have written, spoken happen by using numbers to measure the worth of people through was not yet advanced enough to about, and done since then has comparing them on a vertical line (grading, which is degrading). Words corrupt eggs. Now I don’t dare eat one! been inspired by that realisation. In that embody inequality are crucial in domination; especially inequality This article distinguishes between two 1977, I was head supervisor of math in intelligence. This onslaught on human dignity and intelligence is kinds of words: those whose purpose education in West Bank schools, and accepted today as something normal. The disease is very deep, is to control, distract, and deform; and teaching math at Birzeit and Bethlehem permeating all levels. Ranking universities is a disgrace to the concept those that are rich in meaning and universities, and I was recognised of a university. The main logic taught in schools is the two-valued logic rooted in life, community, and culture, as a distinguished math teacher and (true-false) and is part of math curricula in most if not all countries. and in harmony with living wisely. educator. Since 1976, when I first What is kept invisible is the fact that this logic has no application in life Whereas the first need superstitions, realised that my illiterate mother was except in relation to control and the world of machines. It is translated, the second need to reclaim words practicing math in a way that was for example, in general exams at the end of the twelve-year school cycle that have been ignored or belittled by impossible for me to understand and by giving every student a certificate that labels her/him a “success” or a modern ideology. do, her world saved me from modern 10 11 superstitions and taught me humility, students and bring them to my level. around the world who suffer from the plurality of knowledge, and equality However, the times I felt I was best myth of inequality, which is used as a in intelligence, as well as the fact that as a teacher were when I did not have basis for racismii and subduing people. the best learning happens without a subject matter that I was required teaching, that knowledge is action, and to teach. This happened many times Healing from modern superstitions that official education leads to tearing in my life (which led me to refuse to Every Arab child by the age apart a person’s inner world and a teach starting with the first Intifada) A fundamental challenge that we face in of three or four speaks Arabic community’s social fabric. in various settings since 1971: math the world today is how to free ourselves fluently – without textbooks, and science clubs in schools; Math from modern myths and superstitions The purpose of my math was to pedagogy, or evaluation. There in the Other Direction (a I such as the ones mentioned above. produce feelings of superiority and is hardly a subject more complex introduced at Birzeit University in The myth that links technological inferiority rather than equality, justice, than Arabic, yet children learn it 1979 for first-year science students); advancement with human progress usefulness, and living in harmony at an early age. All they need Tamer Institute; the Arab Education deforms us. The progress of Western with nature – as was the purpose of is a rich, lively, interactive Forum; working with women in Shufat civilisation has been at the level of tools, math in earlier times. My realisation environment. Refugee Camp and with young men and not life. Hardly any aspect in life has of my mother’s math healed me from improved in essence. Schools plant the claim that math requires a higher women in Refugee Camp, and currently with various groups. seeds of inequality and powerlessness intelligence than that needed to make in children’s minds. A basic task of a dress, write a poem, farm a field, When people ask, “What did you teach young men and women in Dheisheh?” I official education, world organisations, say, “Nothing; that’s why they learned and experts is to make the past look a lot, in freedom, personally and obsolete, backward, and out of date. communally.” What I mean by equality of intelligence is that it is a non-commensurable Just think: with the exception quality of humans. It is probably hard the flush toilet to illustrate. of only a few, every Arab child for most people to accept what I am No doubt, the flush toilet was a great (regardless of skin colour, saying simply because we have been scientific invention but devoid of gender, religion, or social and drugged to perceive modern myths wisdom. It flushes away precious and economic background) by the as progress and true. Sitting on our scarce water, and precious excrement age of three or four speaks Arabic behinds for 12 years and looking at (which should go back to the soil); fluently – without textbooks, pedagogy, raise a child, sail a boat, play a drum, meaningless words (on boards, papers, and pollutes the environment. We lose or evaluation. There is hardly a subject and screens), with no action and no all that in order for the toilet to look or create a happy home. Cutting a more complex than Arabic, yet children rectangular piece of cloth into pieces context, and calling that learning, has clean! It is absurd, and in a place like learn it at an early age. All they need is caused much harm. Myths existed Palestine, criminal. The flush toilet and forming a new whole that fits the a rich, lively, interactive environment. body of the woman who brought that in other civilisations, but the modern is not in harmony with the cycle of This fact shatters three myths: the one is the first to measure intelligence, life and the spirit of regeneration. For cloth (which my mother did daily) was myth of inequality, the myth that beyond my ability to comprehend. one’s worthiness, and a country’s those who ask about alternatives, I learning needs teaching, and the myth development using numbers – and to say there are many, but they are kept Whereas I studied and taught geometry that children need to move from the that consisted of points, straight lines, claim that such measures reflect reality. out of awareness because companies simple to the complex and from one cannot make money from them. I first triangles, circles, parabolas, etc., my grade to another. As Palestinians, we mother – during a 50-year period – The flush toilet as an embodiment experienced it for ten days in a friend’s don’t have political-social-economic- home in Mexico in 2001 (where I didn’t made thousands of dresses that fit of modernity legal equality; however we can live use water, where there was no smell, numerous women, each with her own and practice, here and now, equality in geometry! She never needed the two- Western civilisation is the first to refer and where things that were taken from intelligence. What is significant about to itself as modern. That’s why experts the soil go back to it). It is called a valued logic or geometric set; she only this equality is that we don’t demand needed a measuring tape. Whereas who want to be promoted go out of “dry latrine.” Laziness and obsession it; we just practice it. No one can stop their way to prove that the past is out with looks make us admire the flush my math is dogmatically precise, hers us; the only obstacle is if we believe was flexibly precise, and whereas my of date. No doubt, Western civilisation toilet but blind us to its disastrous in inequality. Imagine what would has excelled in inventing tools; however, consequences. This is similar to what knowledge claims to be universal, my happen if we started treating children mother’s knowledge formed a universe most tools lead to laziness and unwise modern education does: it flushes away in accordance with the faith that they living, and have contributed to threats useful, meaningful, rooted knowledge – a harmonious one rooted in life and are equal in intelligence and able to community. and crises. If we compare what we and sustainable lifestyles, and it flushes learn without teaching! How wonderful, have gained and lost from sciences, our away wisdom as a guide to thought Until the 1970s, I believed that my liberating, energising, and creative that losses are much greater. I will choose and action. job was to transmit my knowledge to would be! It could be our gift to children 12 13 Healing from modern myths via of people who thought, learned, and I first realised the logic and beauty rooted words acted in freedom, personally and of muthanna when I was invited to communally, and who were attentive participate in a UNESCO conference Words that were flushed away by to their surroundings and to what they (May 2007) on intercultural dialogue. “knowledge flush-toilets” include could do with what they have. That The concept paper had this in it, “a Sitting on our behinds for 12 led me to publish an article in al-Quds very old philosophical debate [is] the years and looking at meaningless , ُي حْ �سِ ن yuhsen ,جماورة mujaawarah Stories as a newspaper with the title “Freedom of relationship between the One and the words (on boards, papers, and) .مثنى and muthanna medium of learning and social weaving Thought and Expression OR Freeing Many.” When I read it, I thought, “I screens), with no action and are also flushed away; however, they Thought and Expression?” The deeper don’t remember that I ever experienced no context, and calling that deserve an entire article devoted to freedom is the one that frees our being one or many; I always feel that learning, has caused much them.) The three words are basic in thinking and expression from dominant I am made of muthannas.” Muthanna harm. Myths existed in other healing. We don’t need verbal empires discourse, meanings, and perceptions. refers to a relation between two persons civilisations, but the modern to deal with academic empires. A that becomes very important in the one is the first to measure thousand years ago, Al-Naffari wrote, Yuhsen lives of both, and yet has a life of its intelligence, one’s worthiness, “The wider the vision, the fewer the own. It is neither legal nor intellectual and a country’s development words needed to express it.” The vision Imam Ali’s statement, “the worth nor economic nor social; it develops using numbers – and to claim embedded here can be expressed as of a person is what s/he yuhsen” freely between the two. It is neither a that such measures reflect .with the couple nor dual – although the latter is reality قيمة كل امرئ ما يح�سنه ”.equality in intelligence“ various meanings of yuhsen in Arabic usually used to refer to it. Muthanna Mujaawarah (what the person does well, useful, does not perceive the other as non-I Mujaawarah refers to any group of beautiful, giving, and respectful) is or as a person that is a copy of I, or a people who decide, in freedom, to meet what I suggest as a basis for a person’s higher synthesis of both. Each person regularly in their quest to understand worth. I first read the statement in remains who s/he is but a relation and act on an issue in their lives, 1998, when I established the Arab with no internal or external authority. Education Forum within the Center A basic aspect in mujaawarah is for Middle Eastern Studies at Harvard personal and communal freedom to University. I read it in Aljahiz’ book البيان والتبيني ”learn and act. This was true about “albayan wattabyeen great centres of learning throughout (which was written 1,200 years ago). history: the library of Alexandria, I don’t remember any statement that Gundeshapur, Cordoba, and House had as profound an impact on me. of Wisdom. Mujaawarah cannot be a According to it, a person’s worth is model; each one grows in accordance not judged by professional committees with its inner dynamics and interaction and measures that claim to be objective with the surroundings. I would like to and universal, but by the five meanings choose “neighbourhood committees” embedded in the word yuhsen. The five that sprang up spontaneously during meanings embody pluralism, humility, the first Intifada as a manifestation of and thinking within context; they reflect mujaawarah. I want to focus on how interconnectedness in life. reacted. Whereas it did not mind that conferences were held to condemn the closure of schools and universities Muthanna and to demand their re-opening, it could Muthanna forms a good part of the not tolerate neighbourhood committees grammatical structure and inner logic at all. It took me a while to figure out why of Arabic (it has no synonym in any communal farming or neighbourhood European language). It demonstrates learning is more dangerous than the richness that exists in every culture international conferences. The threat and, at the same time, shows the is in the medium. Whereas licensed limitation of cultures. There is no individuals and organisations are the culture that can encompass the totality medium in conferences, the medium in of experience or have universal claims neighbourhood committees consisted about life.

14 15 develops that becomes important In today’s world, most of us need to to both. In this sense, it embodies a live two lives (at least for a while): one logic that is different from that of both in the dominant world and the other in Aristotle and Hegel. The “other” is a harmony with well-being and with one’s “you” rather than a non-I or a copy of passion in life. What I said above may I or a higher synthesis with I. It is also sound unrealistic or idealistic. It is not different from the logic of Descartes, possible in a short article to elaborate who said “I think, therefore I am.” In the on any claim I made, but I am ready to logic of muthanna, “YOU are, therefore meet with any group to further discuss I am” – my existence depends on my any idea. relation with you. That’s why I believe We need courage to think of simple that without muthanna, it is difficult to solutions (meaning available to all). develop a healthy pluralistic attitude in Ending the tyranny of a single universal living. This explains why a person like medium/path for learning is crucial to Samuel Huntington oscillates between human survival. We need to reclaim conflict and integration; the limitation in part of the educational budget and use his mind is due to the lack of muthanna it in diverse mediums. in his language. When a body gets sick, the healthy part * * * rushes to start healing it. Without the In short, mujaawarahs are an alternative healthy part, physicians and medicines to controlling institutions; yuhsen cannot do it. Similarly, in order for alternative to degrading evaluation; societies and cultures to heal, we need and muthanna alternative to “the to build on what is healthy in them. other.” The three words embody The three words mentioned above equality of intelligence, learning without form part of what is healthy in Arab teaching, the belief that a person’s culture. Reclaiming them in our daily worth is incommensurable with that living reveals the beauty in of others, the personal and communal and invites others to reveal the beauty responsibility to learn, and being in in theirs. harmony with the spirit of regeneration. They are crucial in liberating people Dr. Munir Fasheh was born in Jerusalem from modern illusions. in 1941 and was expelled with his family in the 1948 Nakba. He has spent Although I am writing this article the first half of his life in educational for This Week in Palestine, I hope it illusions and the second half of his life continues to be a main concern “this struggling to free himself from such year in Palestine” (and beyond) until illusions, mainly through sources of every child in Palestine is free from strength such as his community and the onslaught of the most dangerous the Palestinian experience and culture inequality. – especially Arabic words that are rich in meanings and wisdom.

i See, for example, my article, “Community Education Is to Reclaim and Transform What Has Been Made Invisible,” in the Harvard Educational Review, February 1990. See also my article, “How to Eradicate Illiteracy without Eradicating Illiterates?” (presented at International Literacy Day at UNESCO, September 2002). ii At the peak of the civil rights movement in the United States (1960s), Arthur Jensen of Berkeley University and J. P. Rushton of the University of Western Ontario, Canada, published a study (60 pages and more than 170 references) that asserted that black people are intellectually inferior! It was published in the Harvard Educational Review in 1969. This is a good example of collaboration of top scholars and academic institutions, using various references and “scientific” methods … all to show that black people are genetically intellectually inferior! 16 The Terra Sancta International Organ Festival in Jerusalem, Bethlehem, and Al-Qubeibeh (Emmaus) Palestine November 5 – 28, 2014

The Terra Sancta Organ Festival (Holy 6, 13, 20, 27, at the Church of St. Land Organ Festival) is an international Saviour, 6:00 p.m.), every Friday in music event and a cultural activity Bethlehem (November 7, 14, 21, 28, at produced by the Custody of the Holy the Church of St. Catherine, Basilica of Land, which allows everyone to enjoy the Nativity, 6:00 p.m.). The entrance the beauty of its pipe organs, an asset to all concerts is free of charge. that would otherwise be restricted to A special concert on a small but Latin Catholics in their liturgies. prestigious pipe organ housed in a The first edition of the festival will take wonderful and special location will place in Palestine and Israel starting take place on Sunday, November 23, in November 5 and continuing until the Franciscan Church of Al-Qubeibeh November 28, 2014. A “prelude” (Emmaus), at 12:00 noon. A picnic to the event was held on the Greek will be held after the concert. If you island of Rhodes from September 30 would like to join us, please bring your to October 4. own food. The Terra Sancta Organ Festival is Al-Qubeibeh, is particularly dear to the only music festival that takes the Custody of the Holy Land. One of place in various countries. Starting the Gospel’s most fascinating stories with Greece, Israel, and Palestine, the is set in this location: that of the festival will eventually reach the other Disciples of Emmaus (Lk. 24:13–35). places where the Custody of the Holy Today, due to the political instability Land has a presence: , , of the region, the roads and access , Egypt, and … (inshallah). points to the village change from year The organists are all internationally to year, thus isolating the Franciscan known personalities: American Mark monastery and the Sanctuary, which Pacoe (organist and music director of until recently were regular stops on the Church of St. Malachy in Times pilgrimage itineraries in the Holy Land. Square in New York), Germans Ulrich For this reason, the festival programme Pakusch (organist and music director includes Emmaus Al-Qubeibeh right of the Basilica of Werl) and Axel Flierl from its first edition, as an act of (organist and choir director of St. Peter solidarity with the Franciscans, the and Paul Basilica in Dillingen an der nuns, and the people who live there Donau, Bavaria), and Italian Eugenio permanently, and to remind everyone of Maria Fagiani (organist in the Giuseppe the holiness, the beauty, and the dignity Verdi Symphony Orchestra of Milan). of this place. To announce the event, the website Established in the year 1342, The www.tsorganfestival.org has been Custody of the Holy Land is a special launched. and international mission of the Catholic Church, a part of the Order of Friars The concerts of the festival will take Minor (Franciscans) in the . place every Wednesday in The Custody of the Holy Land is also a (November 5, 12, 19, 26, at the Basilica diplomatic entity recognised by many of the Annunciation, 6:00 p.m.), every countries and institutions. Thursday in Jerusalem (November

18 Why I Left

Home-educated students School and typically score 15 to 30 percentile points above public- school students on standardised Never Went academic achievement tests. They live active, social lives and are considered above average when it comes to Back! matters of self-esteem and community engagement. Home- based education is practiced in many countries around the world, for example, the United schools today; a story about reclaiming States, Australia, Canada, education as a tool for seeking and France, Hungary, Japan, Kenya, acquiring knowledge. The school Russia, Mexico, South Korea, By Ahmad Damen system has been obsolete for a long Indonesia, Thailand, and the time now, but we still like to engage in United Kingdom.* the same old habits even if they are no longer useful. Our fear of change might have never let my schooling interfere with my education.” Mark Twain (1835–1910) Our home phone rang one September morning and my mother picked it up. It was the school principal asking why I hadn’t come to school at the start of the semester. “Did you transfer him to another school?” My mother put the phone to her chest, looked at me, and asked: “Are you sure you want to do this? This is your last chance to back away.” “I’m sure,” I replied without the slightest bit of hesitation or regret. She spoke to the principal again and said: “I’m sorry, but my son has decided he’s not going back to school anymore and I support him all the way.” “What do you mean he’s not coming back?!” asked the principal. “He’s one of our top students. Tell him I’ll make sure he won’t be bullied anymore here.” “No, you don’t get it. It’s not really about the bullying,” my mother replied. “He’s not going to go to ANY other school. I will make sure he gets the best education here at home.” The principal laughed at this ridiculous claim and tried her best to learn the name of the new school that I was transferring to. This conversation could be interpreted as the setting of a fictitious situation or a wishful thought in some child’s fantasy world, but this happened for real, down to the smallest detail. This is a story about something much more important and real than anything that’s taught in

20 21 end up being the greatest threat to our form of modern prisons. Let us think This is because the school system future in this fast-changing world and about the similarities. was inspired by the eighteenth-century in light of Palestine’s continual struggle In both the school and the prison, Prussian model of education. It was with occupation. inmates are restricted to one room for designed to prepare young children for I was not suffering from any physical long periods of time and have to adhere future factory work. They were taught According to Sir Ken Robinson, disability, autism, or psychological to a common dress code. They even math and writing to help them with their every child is born with a deep disorder. I simply hated school have to ask for permission to go to the future jobs. No wonder these subjects natural capacity and a tendency immensely, like almost all students toilet. They are treated like numbers still carry more weight than others in to express these capacities today. Going to school every day was and not as unique persons with various today’s system. Schools used to be through various and unique a nightmare and nobody explained and diverse interests. They are each part of the factory establishment; where forms. The current system to me the purpose of this continuous assigned a numerical value at the end do you think the idea of modern-day of mass education tends to suffering. I was constantly pushed by of the year to facilitate comparison school bells comes from? suppress and push away the system to try to become the top with others. They have to walk in lines This system, however, has not proven students from their natural student in my class. I realised that and conform to certain illogical rules. to be effective or valuable today. We talents. Children are denied the in the process I was losing myself, If one of them breaks the rules then all are told a number of myths in school: opportunity to practice what they my purpose, my creativity, and my are subject to collective punishment; 1) School is the only way to get to excel in, which in turn hinders common sense. negative re-enforcement is imminent college; 2) Going to school and then to their capacity to engage in the and is the common factor. At the end college is the only way to secure a job; practices and professions they’d truly love in their own lives.** Another brick in the wall of the day, nobody asks them what 3) What we learn in school and college they would like to learn or what they will give us the skills we’ll need later in Students have every right to hate school would like to do with their lives. They life; and (d) School is a place for those and despise it. Why? Several thinkers are simply told to shut up, sit still, and who seek knowledge. believe that schools are simply another trust the system. ZAN studio

22 23 they forgot to memorise some silly number or out-dated rule they will fail. There is no second chance in exams and no room for real learning. Even collaboration is called “cheating”! No wonder most university graduates are unable to be team players in the workplace; they are not used to nothing about influential Palestinian developing and expressing ideas in personalities, the geography of their pairs or in groups. country, or the history of the conflict. It’s not that they are not interested Walk the walk vs. talk the talk in knowing, but the boring school environment actually discourages I don’t claim to know the solution for students from acquiring knowledge. this problem, and I think a solution Instead of viewing knowledge as needs a lot of study, research, and without a number of years of work something that is exciting, it’s treated testing, but I do know that school is experience under their belt. Almost simply as mundane information that definitely not for everyone. It should all jobs advertised now value work students can forget as soon as they not be mandatory, especially because experience much more than university finish their exam. This is definitely not it is not the answer! We like to think that degrees. Business owners have realised the student’s fault, or the teacher’s, but we are teaching our kids something, but that school and university settings are it is a problem with the whole system. whatever we value today will probably superficial. University graduates are Last but not least, schools are places to NOT be of any value 20 years from now, not prepared for today’s job-market get degrees NOT knowledge. The only by the time they have finished college. requirements. Universities and schools motivation to study is the desire for a Unlike conservative educators who themselves have turned into tuition high exam score. Tell students in class speak from their high ivory tower, and businesses rather than knowledge- that a particular piece of information, no before you tell me that leaving school seeking institutions. Students are matter how vital or important, will not able to graduate because they have with the intention of improving your First, with the educational advancement be on their finals and the students will life is something that can only happen in many parts of the world, going to paid their high tuitions or school fees lose all motivation and interest. It’s the although they may still lack the ability in the West or in certain cultures, I beg school is no longer a pre-requisite only period in their lives when they have to differ. I didn’t just talk the talk, I also to enrolling in college, and there is to write a proper report in either Arabic to memorise without understanding, or English. walked the walk and was able to enrol no need to go very far to prove it. In and when they are not allowed to debate in college without completing 12 years Israel (yes, that close) other options Some years back, one of my friends any idea or come up with their own of schooling. School was definitely not such as home-schooling are allowed, spent a few good days searching for solutions. When it comes to educators, for me, which is why I left school in the and this multiple-option system for his university degree. He looked all they believe that the solution is always 6th grade and never went back. education has produced great results. over his house until he finally found at the end of the textbook. It worked out quite well for me, and Universities in many parts of the world it. My friend was not searching for it I’m not going to talk about school no longer require applicants to have to secure a new job or even to hang it whether you like it or not you are textbooks or exams or the tawjihi reading an article written by someone completed 12 years of school or to on a wall somewhere; his soon-to-be nightmare because I see them as with no high school degree. Are you submit recommendations from former father-in-law wanted to make sure part of the total system failure. But ready to discredit all the arguments I’ve teachers. his daughter would be married to a what I think is more important is the presented simply because I don’t have Second, our markets are saturated with university graduate! College degrees are recognition of “failure” itself, especially a certain piece of paper? university graduates. After finishing now mainly used for social status. It’s when it comes to tawjihi. According a BA, most graduates realise that true that many businesses still ask for to Sir Ken Robinson, an influential It’s true that I went to college later, but going for higher educational degrees them, and they sometimes even ask for international adviser on education, college was also a social necessity is useful mainly for academic careers. high school degrees, but this is again as we grow older we come to realise and not a place for knowledge-seeking Otherwise, having an MA, or worse about the business’s social status and the importance of failure in order to and self-actualisation. Although I a PhD, is likely to make them over- not a pre-requisite for market entrance. learn from our mistakes, to grow, and got as far as an MBA, I only worked qualified for any organisation that is Third, even basic everyday knowledge to experience suffering first hand. In in that profession for seven months hunting for fresh graduates. They are is totally missed or distorted in school. schools, students are told that if they try before I simply ditched it and entered a also not likely to get managerial jobs I have met school graduates who know to be creative problem-solvers because completely different field. 24 25 All, and I mean all, the knowledge I I don’t have a ready-made solution acquired and now use in my life was for this complex problem. What acquired outside the school setting. I I know is that we can at least be have three different jobs, one of them honest about what is happening right as the editor of the magazine you are under our noses. We can open our holding in your hands. These skills are eyes wide enough to see schools not easy to learn, and I would not have for what they really are. Knowledge them if I had stayed sitting on my butt and curiosity are powerful tools that all day in school. have guided humanity since its very School (in its current form at least) is beginning towards advancement and not for minds that learn by doing things development. or minds that prefer to experience A very interesting project called Hole in solutions visually. These days, people Wall, by the Indian researcher Sugata who cannot sit still in the classroom Mitra, is one bright example. The project are diagnosed with ADHD and forced enables kids to invest a lot of time to deny their own individuality and and effort learning without the aid of valuable qualities. Diversity is not ok any formal educational environment. in a school system at a time when They are simply responding to their diversity is all that matters for a healthy innate curiosity and need for self- and balanced society. development. Students who would like to reclaim A way out of this paradox education and make better use of Most educational experts are likely to the 12 hopeless years they waste in suggest small incremental changes to school classrooms should be allowed improve an already broken system. to make their own decisions. Parents They are not going to admit that the also should be offered various ways system is obsolete because they to provide their children with a better have spent a long time in academic education. Unless there is a better halls studying and refining this very system in place and until students system. If they admit that the system are happy to wake up every day to is obsolete, then they have wasted learn something new and something their lives chasing a ghost. The experts interesting and beneficial on this are not likely to admit it, but seriously journey called Life, then I don’t think the concerned parents should figure it out law should oblige me to send my kids on their own. to school … and neither should you!

Who would want to send their children Ahmad Damen is a Palestinian writer, to such a prison and feel happy about music composer, and filmmaker. He’s it? It’s either parents who do not have the writer of several columns in Al Quds enough time to dedicate to their children Al Arabi Newspaper (London) and online due to economic or other pressing blogs. In addition to being the content reasons OR those who – eager for editor of This Week in Palestine, he has some peace of mind – are happy to directed, researched, and composed send their children away for the day. music for two internationally successful The second group’s motive, in my feature documentaries: The Red Stone (2012) and Forbidden Pilgrimage opinion, is narcissistic. They are not (2014). He’s also a professional as interested in their children’s future oud player and film composer with or well-being as they would like to music credits in more than 12 long believe they are. documentary and fiction projects.

* http://www.nheri.org/research/research-facts-on-homeschooling.html ** http://www.huffingtonpost.com/sir-ken-robinson/do-schools-kill-creativity_b_2252942.html 26 Why Do We Pursue University

Degrees? How much better would the world be if it were populated with fewer technical specialists and more thinkers? oneself, to find a meaning for life. There has been a shift in status: knowledge is no longer a process but a product. The university is, for By Riyam Kafri AbuLaban the most part, no longer a place series of experiments that led to our modern where educational development view of the atom. Very few mention that is sought after through a process these experiments took years to develop and deemed valuable, honourable, fine tune. A prime example in chemistry is uring my two years at a pharmaceutical company in and holy; instead it has become the Millikan oil droplet experiment that led Ramallah, I was astounded to find that chemistry and a place in which knowledge is a to the calculation of the electronic charge. biology interns lacked the basic knowledge of their field. A product, a commodity if you will, Students learn the experiment in its final simple dilution calculation required an hour-long revisit picked up (purchased one could form, with very little emphasis placed on to molarity, molality, and dilution. All are basic principles say) by those who pass through the process that led to the experiment covered in high school chemistry and again during the first the system, and more importantly, as we know it today, or, for that matter, year of general chemistry courses that students are required by those who can afford it. In the controversy surrounding Millikan’s to take as chemistry or biology majors. Palestine, more often than not, calculations. In other words, what we give this commodity is acquired for free to students is the product rather than the In a more recent experience, I had the pleasure of working with a young through endless student strikes literature student aspiring to be a writer one day. Working with students, process. This is then committed to memory to waive, postpone, or reduce with very little historical or theoretical no matter how taxing, is always a pleasure. But here, in addition to university fees. pleasure, there was shock and shame at this top student’s serious context. To the student, this is just another writing discrepancy. The writing was often fragmented and lacked a Furthermore, the character of the small compartment of information that serious thesis statement. More often than not, the paragraphs were knowledge that is disseminated must be remembered and successfully incoherent and the pieces lacked the cohesiveness of a good essay. today has departed from all that reproduced for an exam. Although the results That being said, I still loved to work with this student. Her lack of skills, is philosophical and fundamental. are clearly communicated, what is muted is if anything, is a reflection on a poor job done by us, the professors. Academics are under pressure to the passion it takes to pursue an experiment convey knowledge that is viewed But where are we doing a poor job? Are we not adequately conveying as practical and more applicable in the basic concepts of chemistry to students? Are we not offering the work force and the real world. practical writing techniques for literature majors? Or are we inflating This practical knowledge focuses our assessments and grades so that the interns we work with are C more on the end results of theories, students posing as A students? In other words, Why are universities postulates, and experiments than producing graduates without the basic knowledge of their respective on the process of how these fields? What have we lost? theories were put forth, or how Somewhere between industrialisation, modernisation, and technological these experiments were designed advancement, the love of knowledge for the sake of knowledge was and optimised. In teaching the lost. The reasons that students attend university these days have modern atomic view, for example, very little to do with a desire to seek knowledge, to find truth, to find almost all textbooks summarise a 28 29 Modern society cannot be understood are passionate about and that offer double major, a concentration, and a without knowledge. We live in a time satisfaction in studying. They are minor all into one bachelor’s degree that is saturated with all types of always concerned with how long it will and complete it in less than four years. information. The university remains the take them to complete a degree. Any We are so concerned with time. No, I main place where knowledge is created suggestion that they might take longer will not pursue a medical degree if it In Palestine there are very and disseminated. We claim that we than four years is unacceptable and takes me more than six years, I don’t few concrete alternatives to communicate operational knowledge non-negotiable. care how much better the quality a university education, which rather than fundamental knowledge, One must admit that Palestinians have of education is. Maybe I will get a results in mandatory bachelor’s which better prepares our graduates to master’s, but NO way a PhD. I can’t degrees pursued for the sake of become increasingly concerned with function in the “real world.” But if that time and money making. A young man waste time. Time is money, and I need the degree and with very little is really what we’re doing, then why to start making money. These are the passion. or woman who even thinks of pursuing do our graduates still face challenges a PhD runs the risk of being scorned notions on which most of our students when they perform in the workforce? by the entire family. A PhD, after all, operate. There are other notions as Perhaps we need to revisit our claim takes a long time to complete and isn’t well. Perhaps the most significant is: I that operational knowledge is the best very lucrative. A student once told am just getting an education because with focus and perseverance. We type of knowledge. Maybe we need to me that 50 percent of her class have society tells me I need a degree to hang communicate apparatuses, numbers, return to the basics in order for students very little respect for PhDs. They do on a wall somewhere in my house. The and results, but we do not transmit to operate from a place of “know and not see the value in the degree and concept of university being a place passion and determination. We strip how” rather than know-how. do not understand why people would for self-discovery and finding truth is the experiment of what it really is, In our race to cram our students’ brains waste their time pursuing one. PhDs practically non-existent. a process, and abbreviate it into a with information, we have forgotten the don’t even make good money, she To revitalise academia as a journey diagram with the shortest legend scenic route of process. We do not pass announced. Ironically it is those same rather than as an end, we need to possible. on to our students the passion and joy of students who are trying to cram a re-educate ourselves first, and then The Millikan experiment is followed by the actual journey of seeking knowledge, our students: university is a the Rutherford thin gold foil experiment. experimenting, and making and journey to enlightenment. In my opinion, not sharing with the correcting mistakes. The satisfaction It is a place for students the process that Rutherford found in the learning process itself, free thought, followed to develop the experiment in its in solving the mathematical problem experimentation, final form dilutes the significance of the rather than finding the correct answer, and an ever- experiment and fails to communicate is not impressed on our students winding road that the gravity of its key observation. When today. In many ways, we are modern leads to truth. The main asked to write intellectually about the day sophists. Sophists, according to function of teachers is impact of Rutherford’s experiment Socrates, were not true philosophers to generate learning in on the modern view of the atom, but rather shadows of philosophers. their students based on what is often put down on paper is a They were accused of not teaching their own continuous regurgitation of the textbook. Students truth but rather relying on opinion and engagement with cannot connect these experiments popular thought. learning. In other words, intellectually to today’s view of an In my humble and brief experience in we teach our students atom. Again, like the efforts of Millikan, academia, I find students searching what we learn. Professors Rutherford’s hard work, his journey for majors that will first and foremost are no different. Our students in seeking this knowledge, is lost on secure them a job, status, and financial are products of our own creation, students. stability, rather than majors that they and (let us be honest) we have become jaded. We are bogged down with too many details to marvel at the journey towards truth. Societal pressure to make

30 31 money and to be practical, and the The Palestinian Authority bears quite Lest this sound too depressing, concrete, we need fundamental change, view that professors are not practical a bit of responsibility as well. The let me end on this note. There are a revolution, an academic spring on all and have little societal value (yes, educational sector has been shoved many sparks of hope to be found levels. Universities need to become this is true, Palestine is suffering to the bottom of the priority list, and in universities. Faculty, individually national priorities with respect to from this now) have taken their toll decision makers in this sector have and collectively, attempt on a daily funding, support, hiring, etc., in order on our professional self-esteem and shown very little leadership. Innovative basis to make the learning process for us to revitalise our knowledge- confidence. Perhaps we are passing projects that dare to push the traditional more interesting and rewarding. The seeking journey and light the way for on to our students our own prejudice lines in education take years to become majority of us who choose academia our students. It is time that universities against our lifestyles. Faculty, after all, accredited, with very little guidance as a career are generally dedicated, fulfil the function that they were founded are human beings involved in the making from authorities. passionate individuals who believe in for: to seek truth, knowledge, and of other human beings; our emotions, To add insult to injury, faculty are teaching as a message and a lifestyle. freedom. thoughts, fears, achievements, and not paid on time, if at all; students New programmes with contemporary failures are all communicable attributes do not pay their university fees; teaching approaches are popping up Riyam is a PhD chemist by training, a that we pass on to the next generation. and the academic year is subject to in various institutions. The emergence writer by passion. She is an assistant professor at Al Quds-Bard College, Al The Palestinian context, moreover, has interruptions at any given moment. (I of research-active faculty in a variety of fields – including the basic sciences – in Quds University, , Palestine, an overbearing effect on education. don’t mean to sound so dark, but it and a mother of two. In her free time Universities in Palestine are suffering is sad, isn’t it?) The Israeli occupying several universities is another example of hope. Palestinians have managed she makes homemade ice cream from severe funding cuts (or rather forces’ systematic campus raids hardly and cupcakes with the help of the to live on hope for sixty-plus years. severe lack of funding, to be more leave space for faculty to communicate tiny little hands of Basil and Taima. At accurate). Academia in particular their own passion about education. (At Academic institutions have always been the epicentre of her creativity is her has been marginalised from one year Al Quds University you spend three a beacon of that hope and development. husband and partner Ahmed. Riyam to the next. Historically, academia out of five days per week trying to But for it to be translated into something can be contacted at [email protected]. and academics have always been a avoid suffocation from tear gas.) The prime target of the Israeli occupation. discontinuity in the teaching process Examples include the endless closures leaves faculty scrambling for time and of universities and schools during worrying about communicating major the first Intifada, the arrest of faculty ideas rather than facilitating detailed members, the attack on students on discussions in subject matters. The their way to class, and their arrest and end result is that students more often endless detention without a trial. than not receive mere headlines in their subjects. ZAN studio

32 33 Rethinking

Palestinian The expectations generated by a degree, whether baccalorius (BA) or magistair (MA), are disproportionate and, Education consequently, harmful to the work needs of this society, and result in inflated and twisted demands for societal rewards.

need to question, to doubt, and to think critically. The act of education should be a liberating act of the mind. This is an uncomfortable and challenging process achieved); this is being done almost By Khalil Nakhleh of mental growth and nurturing. I place regularly with the beginning of each this exercise of “rethinking” within this school year, and in the numerous tradition. reports by the Ministry of Education Here, at this juncture, I am taking and “funders” alike. But in this exercise, his article is a deliberate attempt to provoke our thinking on Palestinian mental stock of our education: not a I am delving into deeper strategic education by articulating a series of critical questions/reflections about mechanical, quantitative assessment thought about what is being inculcated, the act of educating and, in particular, educating our past and present of what has been achieved (or not in terms of vision and cultural and generations. I will pose the questions that I have always wanted to raise, but couldn’t or wouldn’t, during my thirty-some years of assisting in the “development” of Palestinian education. As some have claimed in earlier writings, the act of education is, by its nature, a “subversive” act, if it is done properly; i.e., if it insists on the

34 35 national values, in the minds of our “liberated minds” means to create terminal phase – or the degree (piece their gateway to a wathifeh (a job). This recurrent generations as they have thinking minds that insist on resisting of cardboard) one holds. Today we is the only way to explain the system’s lived, suffered, and struggled for the any form of oppression imposed at identify (and define) individuals in (i.e., the parents’ and administrators’) last century under foreign occupation, home, at school, at the workplace, or terms of the end degree of each phase insistence on clinging to the tawjihi oppression, and dispossession. Can we at the national political level. To nurture of schooling: we speak of tawjihi despite the well-founded criticisms of continue to operate on the assumption “liberated minds” is an un-ending graduates, or baccalorius, or magistair, its educational shortcomings. Such a that traditional educational approaches collective act of thinking and rethinking, or dactor – often and frequently, without system has succeeded in instilling in are the most effective to transform our whose actors cannot be limited to giving any hint about the content of its “learners,” with the encouragement state? the physical space of the school, the what that individual learned, or what and reward of the parents and the A seminal question must be posed university, etc., but encompass by type of knowledge he/she acquired, society, that tawjihi is an obligatory at the outset: What is our “vision” necessity the home and the public or what new human characteristics gateway that leads from the end of the of education? Do we have a vision space. It is a collective process of were added to his/her personality, etc. first phase to the beginning of another that is comprehensive, collective, inculcation in which instructors, In other words, we do not show any “degree-oriented” phase. liberation-prone, and people- students, parents, intellectuals, moral concern about whether this graduate The expectations generated by a based, that empowers and instils advocates, ethicists, etc., get involved has become an independent analytical degree, whether baccalorius (BA) or confidence and strength in our recurrent in the same loop. This process will thinker, rational and, dare I say, a better magistair (MA), are disproportionate generations so that they become certainly not succeed without instilling human being, more compassionate, and, consequently, harmful to the empowered to struggle creatively, not and rewarding the ability to think more caring, more just, more honest, work needs of this society, and result only for their livelihood but also for a independently. Deep down, I must etc. Otherwise, how can one explain in inflated and twisted demands for homeland liberated from oppression admit, this is an act of affirming mental that after spending three to four years societal rewards. Statements such and exploitation? I maintain that though rebellion! at a university, the bulk of our graduates as, “Because of my degree I should we do not have such a vision, we This discussion leads us to pose cannot recall what they learned, or be a ‘director,’” are often reiterated. should. Our vision of education should another related question: Should we why, or in what context, etc. They only I have frequently encountered this encompass basic elements premised promote a “degree-driven” education? remember that they fulfilled all the attitude. Because of the degree, there primarily on the conviction that un- It is not a terribly new thing to claim that requirements in order to graduate with a is an attitude of arrogance in refusing liberated minds can never liberate our educational system, following the particular degree, which then becomes occupied homelands; and, in this prevalent trend in the Western world, equation, a “liberated mind” is a is a degree-driven system; but what is prerequisite for “liberated homelands.” new should be the realisation that this To nurture “liberated minds” is to is not how education was classified nurture critically the sum total of historically, and that a separation our innate abilities that are proud of always existed between the knowledge, our traditions and values, and that competencies, skills, values, etc., that cannot tolerate oppression of any one learned, or was exposed to, and kind, level, or source. To nurture the end result of the process – the ZAN studio

36 37 to perform certain jobs, or tasks, on as “surplus humanity”! Meaning that the assumption that they are beneath they are undeserving of basic human that level of “study.” On this basis, I life and can be targeted for elimination, maintain that the bulk of BA- and MA- physically or psychologically. Thus, degree holders, which our universities our poor do not figure in this neoliberal and colleges churn out annually, are capitalist equation. Why should dangerous to our societal development. we tolerate it? We should not, and In a way, they contribute to what has we should gear our education to now become known as the process of reverse it. Those who abide by the “dumbing” our population. “commoditisation” approach end To comprehend this engulfing process, up buying, or stealing, or acquiring we need to reflect on what is emerging degrees, often through the tutelage of as the “commoditisation” of our foreign governments, or through their education. transnational “aid” organisations, to become agents from within the society Since the onslaught of neoliberal for legitimising the entire neoliberal capitalism, we abided by, and identified approach of our educational system, with, the Western approach of reducing through the lucrative positions with education to a commodity, something which they are rewarded. that can be purchased (priced) or sold. This, of course, raises questions People-based education should not be about “cost,” on the one hand, and commoditised; it is a collective human act “resources,” on the other. What aspect that entices and draws young minds to use of education is being “priced,” and the knowledge they acquire – creatively, according to whose resource level, independently, humanely, and justly – on and why? What are we paying for? A the path toward liberated minds. certain degree level? Skill? Training? Knowledge? Competence? A creative, Dr. Khalil Nakhleh is a Palestinian liberated mind? An effective agent independent researcher and writer. Since 1984, he has been engaged in the of control? A down payment for a development of Palestinian education. profitable investment project four or Until his voluntary retirement in 2010, six years hence? he was a technical consultant with the To reflect on the above questions, Ministry of Higher Education for a World one has to be candid and honest, Bank project on strategic development and acknowledge that most of our and self-assessment of Palestinian higher education institutions. His latest people, particularly the poor and the book is Professor Israel Shahak: An marginalised, are viewed and treated by Unwavering Humanist Critic of Jewish- our political and economic oppressors Zionist-Israeli Hypocrisy (2014).

Special thanks for Amer Shomali and for Filistin Ashabab for permission to use the caricatures in this issue. Amer Shomali is a Palestinian practitioner using art, digital media, films and comics as tools to explore and interact with the sociopolitical scene in Palestine focusing on the creation and the use of the Palestinian revolution iconography. He holds a master’s degree in animation from the Arts University Bournemouth in the United Kingdom and a bachelor’s degree in architecture from Birzeit University, Palestine. He was born in Kuwait in 1981, and is currently based in Ramallah, Palestine.

38 Palestinian Cultural/ Historical

Trees and water springs were considered natural Geography abodes of Anaat and Asheerat two female Canaanite deities. This sacred tree in Al Sa’ir, until recently a recipient of vegetal offerings, remained sacred because of its modern association with our father A Curricular Requirement Abraham. Historical/Cultural Geography of Palestine, as a curricular requirement, deploys narratives In the course of their education, as a symbolic mechanism Palestinian students are expected to through which national become acquainted with – to master, belonging can be reconstructed as far as they are able – certain bodies and communicated. The of knowledge that relate to Palestinian proposed curriculum explores By Ali Qleibo cultural/historical geography, apart from Palestinian heritage as cultural acquiring the basic skills: writing clearly, production and its fundamental speaking articulately, and reading role in disseminating national identity. ne of the characteristics of a state is the cultural identity attentively. The Palestinian educational of its citizens. system has been deficient on all levels. In general, the school system Identity in post-structuralism is a narrative. According produces apathetic, aggressive, barely to Paul Ricoeur, identity is the story I tell myself or literate, sullen graduates. Mediocrity Lack of motivation, truancy, and the story I tell others about myself. Responses to the prevails. Lax at times, authoritarian and questions “Who am I?” and “Where do I come from?” indolence – symptoms of fundamental patronising at others, the Palestinian alienation produced by the curriculum as well as a corollary reconstruction of the events that Authority has failed to produce viable, lead to the present underlie narrative identity. of the Ministry of Education – are the well-adjusted, independent, and learned common malaise of my students. By the tawjihi graduates. time they have finished their schooling, “Should twenty students fail, then by the age of eighteen, freshmen come eighteen would be chosen to pass to my classroom totally disoriented, and two would be chosen to repeat bamboozled, frustrated, and in an the class.” In a context where the almost chronic state of confused majority of students expect to pass agitation. Functional illiterates, many without attending classes and with can barely decipher the words in a minimum effort, Abu Fuad, the Arabic sentence. The analytic move from the schoolteacher from Bet Ula, explained individual unit of meaning to synthetic the sense of betrayal felt by the overall understanding of the paragraph students who fail my class. My stern presents a challenge. Metaphoric and attitude as a university teacher scares literal levels of understanding form a students away. “Within the Palestinian major handicap. Our students have educational system all students are been conditioned to rote learning. The primordial mythos of the land binds the Palestinians to their ancestral land; “al mushkateen”, the damned, is a But they have not been trained to rock arrangement that represent an accursed group of celebrants at a wedding party punished for desecrating automatically promoted to the next in Khursa. level.” reflect on the meaning of the written 40 41 people from peasants to blue-collar workers. The primordial mythos of the land inextricably bound to the traditional economic relationship of the Palestinian peasants to their ancestral land – as reflected in the agricultural cycle, the Our textbooks are unfortunate settlement pattern, the cave cities, antiquated clichés in which the perception and use of space, the Muslim Arab historiography shrines and sanctuaries – has been traditionally disavows our dramatically ruptured. The West Bank Palestinian pre-Islamic culture has become a blue-collar ethnic dorm. and religion. The formation As Palestinians are alienated from the of our identity is discursively land, exasperated by poor income, assigned to the advent of and exploited in jobs in the seventh century with the or by avaricious Palestinian capitalists Crusades being merely a brief (with no union rights and ridiculous interruption. This precept is another alienating factor. High places, gorens, once sacred shrines for Baal, low wages), the dream of migrating to have been replaced by sacred Moslem Sufi shrines and dot our rocky mountainous landscape. El sheikh Saleh Canada or seeking political asylum in Sanctuary stands outside Anata. Sweden has become rampant. I soon realised that Basem does succeeded each other in Palestine – site later came to be associated also not know anything outside Bani- Naim. As is the case with the majority Hurrite, Canaanite, Hebrew, Greek, with Abraham’s firm belief (yaqin) Roman, Byzantine, Umayyad, Crusader, word. The literary discourse stands in God’s power as he witnessed the of my students, Basem’s concept in one world; they exist in another. of the historical/cultural geography Mamluk, and Ottoman – are an enigma. cataclysm that shook Sodom and The land holds no mythos. There Bridging the hiatus between the words Gomorrah. Though Basem knew of of Palestine is blank. Though he of the text and their own individual commutes daily to the university in is no discourse that mediates and the holy shrine on the outskirts of familiarises him with the shifting lives, i.e., helping my students situate his village, he was ignorant of the , he neither knows the names themselves in the text, is a formidable of the numerous villages he passes landscape. Basem is counted among significance of the sanctuary of Yaqin the majority of Palestinians who are challenge. Ill-educated, unable to and had no desire to know its narrative. along the way, nor does he care about concentrate, and restless, they lack them; they fade into the background of disoriented strangers in their own passion for knowledge. They dream “In Sweden they provide housing and his consciousness as white noise. On homeland! of breaking away from the homeland. a monthly allowance.” He yearned to his way to college he rides perfunctorily No longer peasants, they are now Anywhere but here. Against this critical leave Bani-Naim. Although his brother past the mountaintops dotted with children of poor blue-collar workers. turbulence that underlies the new wave is qualified as a surgical anaesthetist, it sacred sanctuaries: the hallowed The villages, no longer the bastions of immigration abroad, another aspect has been economically more viable for tree of al-Sa’ir and the cave cities of tradition, have become ethnic blue- of the silent transfer, the educational him to peddle various goods in Israel. of the Edomites. The contributions collar dorms. The puerile selection system has yet to launch a cultural/ His father also had a work permit in of the various civilisations that have of dabkeh, tabbuleh, ma’lubeh, and historical/geographic multidisciplinary Israel and made a living through his course to counter the current state work as an itinerant salesman. of alienation and promote a sense of My friend Khalil, who often commitment and belonging. Omission accompanies me on my field trips, later is commission: our educational system explained that seeking political asylum produces students who are strangers in in Sweden has become a general trend their homeland. among young Palestinians. “I must get political asylum in Sweden,” “This is in conformity with the common confided Basem, a 20-year-old student maxim: Minimum effort and minimum ”.القله والراحة ,from Bani-Naim. “I must get away from income here.” The bonds that tie Palestinians to their I have written elsewhere about the homeland have sustained a traumatic Muslim sanctuary of Yaqin, the sacred blow by the Israeli systemic undermining Al-Qatran outside Atara is an architecturally more rock that marks the parting of ways of the Palestinian agricultural system complex Sufi sanctuary commanding a spectacular between Abraham and Lot. The same and the transformation of the occupied panorama. 42 43 become testimony to Israeli nationalist extremely relevant information narratives, and the appropriation of about the constituent elements of our Canaanite, Biblical, and Muslim traditional Palestinian identity, namely cultural patrimony – systematising the agricultural calendar, traditional the Palestinian narrative within a sports, the role of women, and coherent curriculum has assumed economic solidarity of the extended seminal importance. The knowledge of family, as well as the concepts of Palestinian cultural geography becomes nature, sexual intimacy, and privacy. a pedagogical means through which Special emphasis must be placed on Cave dwellings were favoured by our ancestors. They survive in Birj, Tiwane and form the underground structure of young Palestinians may develop their the great role played by the Crimean el-Dhahirieh. fundamental relation to the land and War and the nineteenth-century to its history. They should be taught Ottoman reforms in providing the embroidery as the salient markers of “Where in ?” he asked. that they are the legitimate heirs to all underpinnings of the modernist the civilisations that have succeeded Palestinian identity. As a result Palestinian identity renders it immaterial My friend Marc Pace, the representative whether Basem lives in a small room one other on the land of Palestine. the Palestinian narrative unfolds a of , had told me that there are a few The discursive narrative of Palestinian tapestry of life that has witnessed in Sweden, Qatar, or the United States. scholarships available for Palestinians. His horizon, like that of many other cultural identity encompasses the continued adaptations of the various Palestinians, is restricted to a few “You are making fun of me! Malta is not diverse dynamic cultural adaptations of peoples who have lived in Palestine. our ancestors to an ecological system squalid square metres. Sequestered in Europe it is here.” “Historical/Cultural Geography of in flux. But no one can be naively in their respective villages with I must have looked very puzzled. I did Palestine” is the ideological framing of romantic and presume to teach that satellites and Internet (synonymous not know that we have a village called history and identity. It addresses the the present Palestinian is a modern-day with Facebook among my students), Malta; I inquired where it is…. relationship between time and space and caught up in family and tribal Canaanite. “I do not know where it is,” he replied. in the development of heritage in squabbles, they have no awareness Identity as a social construct is one of “But whenever I ask my grandmother Palestine’s local historical geography, of Palestinian geography, history, or the key aspects of historical/cultural where she’s going, she says, ‘To which is an approach that reifies local cultural heritage. geography, which enables individuals Malta.’” “Malta is here!” he reiterated. events and narratives into national to experience Palestinian identity in a The love of the homeland, the sense “My grandmother goes there all the processes. The proposed curriculum narrative that seeks to appropriate the of belonging and identification with the time.” implies the framing of history and land, emerges as a curricular challenge. history and geography of Palestine. its relationship with narratives He must have seen my disappointment. The alienation of post-Oslo generations Complemented with curricular field trips constitutive of national identity. By requires the immersion of our students To launch “Palestinian Historical/ it enables the students to experience situating the narrative in the local in historical contexts to learn that Cultural Geography” as a school “Palestinian-ness” at iconic heritage spatial context in the individual cluster Semitic customs and manners have curricular requirement is a form of sites. These selected sites symbolise of villages and connecting it to wider endured from ancient times to the teaching , of remaining steadfast fundamental aspects of “Palestinian- regional cultural geography, the present, albeit camouflaged under a in the motherland. The narrative of ness” and in so doing present Palestine heritage landmarks become signifiers veneer of Christian or Muslim beliefs. Palestine – its peoples, its history, and as a family, a group of relations with that help advance the understanding Palestinian cultural identity thus begins its cultural geography – is integral to shared history, values, and beliefs, as of the highly diversified cultural not with the onset of Islam but can be the struggle to ward off the confiscation well as common characteristics. expressions of Palestinian national traced back to early-Semitic times and of Palestinian land by Israeli settlers The proposed Palestinian curricular identity. the land of Canaan. Palestinian students and the obfuscation of Palestinian narrative is a testimony to the silent must be made aware of the existence of heritage and cultural patrimony in contribution of the ancient Canaanite Dr. Ali Qleibo is an anthropologist, holy trees, holy stones, saints’ shrines, the Zionist revisionist narrative. With tribes in their various city-states, author, and artist. A specialist in and holy men’s memorial domes, which knowledge comes intimacy and love now clusters of Palestinian villages. the social history of Jerusalem and dot the Palestinian landscape and have of the land. Within this traumatic The suggested curriculum provides Palestinian peasant culture, he is their roots in Canaanite spirituality. context – increasing settlements young Palestinians with the narratives the author of Before the Mountains and house demolitions, the eviction about ancient Semitic religious rites Disappear, Jerusalem in the Heart, and I suggested, considering that he had Surviving the Wall, an ethnographic of families from their homes as a scored 85 on the tawjihi exam and and symbols that are superimposed chronicle of contemporary Palestinians preliminary step for a takeover by Israeli was already a second-year student at onto the Biblical iconographic figures and their roots in ancient Semitic fanatics, the Israeli abuse of natural Hebron’s Polytechnic University, that such as the Virgin Mary, Jonah, Noah, civilisations. Dr. Qleibo lectures at Al- resources to the disadvantage of he apply for a scholarship to study in and Lot. The tradition of St. George/al- Quds University. He can be reached at the Palestinians, the transformation Europe. Khader fits into this “religious rite” as [email protected]. of the topography of the land to well. The cultural discourse provides Article photos by Ali Qleibo. 44 45 Reclaiming Diversity in Education What happened to the underground schools and universities of the first Intifada?

Universities were no longer confined within walls or university campuses, and teachers and students began of colonial occupation but also to to use different learning create new spaces for social change. environments in cities and For example, youth and women now villages. These gatherings By Alessandro Petti had the opportunity to challenge and assemblies reinforced the traditional and patriarchal sectors social and cultural life among of Palestinian society. Within these Palestinian communities. processes, education was perceived n 1987, in an attempt to suppress the first Intifada (the Palestinian as an essential tool for liberation civil protests against the military occupation), the Israeli government and emancipation. The knowledge banned people from gathering together and closed all schools and produced within the group structure universities. As a consequence, Palestinian civil society grew through was no longer distant and alienating, but rather grounded in the present the organisation of an underground network of schools and universities Top photo: During the first Intifada, people from Beit in private houses, garages, and shops. Universities were no longer political struggle for justice and equality. Sahour, like all other Palestinian communities, came confined within walls or university campuses, and teachers and together to resist Israeli occupation At the beginning of the nineties, this Bottom photo: Attempting to replant an tree students began to use different learning environments in cities and open and community-based system uprooted by Israeli bulldozers. villages. These gatherings and assemblies reinforced the social and cultural life among Palestinian communities. Learning was not limited to the hours spent sitting in classrooms; mathematics, science, literature, and geography were subjects that could be imparted among friends, family members, and neighbours. In order to resist the long periods of curfews imposed by the Israeli army, these self-organised spaces for learning also included self- sufficiency activities, such as growing and and raising animals. Theoretical knowledge was combined with knowledge that emerges from action and experimentation. Learning became a crucial tool for gaining freedom and autonomy. People discovered that they could share knowledge and be in charge of what and how to study. The classical structure, in which “expert teachers” transmit knowledge and students are mere recipients to be filled with information, was substituted by a blurred distinction between the two. A group dynamic opened this new learning environment to issues of social justice, inequality, and democracy. The first Intifada was, in fact, a non-violent movement that aimed not only to change the system

46 47 of learning was not considered by the governmental spaces are able to The school is based on a number of dynamic, yet fragile and transitory newly established Palestinian Authority. react more efficiently to the needs of principles. The students have three method of education and the more The national Palestinian educational marginalised sectors of society that specific pedagogical pillars: the family, stable and formal, but also more static curriculum continued to be based on are not represented by state policies. A the teachers, and the space of the and closed system. Or rather, how can a the Jordanian national system, ignoring new type of common space – not yet school that was conceived for inspiring relationship between these two different these challenging and rich experiences. adequately understood and theorised – creativity and independence in learning. but complementary systems be created However, most of the leaders of has thus emerged through NGO culture. In this environment, students, teachers, in order to ensure that the experience this underground network became One very interesting example of this and parents together play an active role of Le Petit Prince not become simply key figures in the Palestinian non- kind of communal educational space in the life of the school. The parents’ an interesting but isolated experiment? governmental sector. Many considered is the international school of Le Petit participation in active committees is These experiences are an invitation that the state-building process of the Prince in Bethlehem. The school was a fundamental contribution in shaping to reactivate critical and communal last years had become centralised, established by a group of parents and the school. learning environments in order to bureaucratised and, in some cases, teachers who were concerned about In addition, the activities of the school influence educational institutions and authoritarian. The non-governmental the education of children in Palestine. do not invade the relations and activities to contribute to the way universities sector is the space where these They imagined a school in which each that students have with members and schools understand themselves, experimental practices in health, student is a source of knowledge and of their families. No compulsory aiming to overcome conventional environment, human rights, and an active learner, not just a recipient homework is given to children in the structures – learning environments that education have continued to develop. of information. They imagined an early years. However, fundamental are not confined within the traditional Most NGOs in Palestine today, much educational approach in which teachers books and complementary activities walls of academia, but which cut like the PA, are internationally funded. are not instructors but co-learners, are recommended for students and Although donors operate in support where students and teachers engage families. of the local population, they are in in projects together that privilege play, A limited number of students per class fact not accountable to the people, critical reflection, and creative-arts makes the learning environment often pursuing the cultural and practices. interactive and familiar. Students political agendas of the donor states. The school is not following or are invited to learn from each Philanthropy has thus become one reproducing a specific educational other, and working in groups of the main vehicles for Western model, nor is it presenting itself as is considered fundamental. intervention in the politics and culture model. The pedagogical approach Knowledge is not separated of Palestine. is an original combination of critical from action; students learn Bearing these dangers in mind, the thinking in a contextual local learning by experimenting, and play is network of NGOs still seems to be environment with an openness to the considered an instrument for an important tool for developing world that is obtained by the integration learning. The curriculum is various policies. In particular, non- of three languages and cultures: Arabic, adapted to the children’s potential French, and English. by the pedagogical team and is based on fundamental books that teachers

Courtesy of school of Le Petit Prince in Bethlehem. and students read and discuss together. Instead of a standardised system to categorise the level of every student, teachers produce a detailed evaluation across different forms of knowledge twice a year that includes each student’s to integrate aspects of life and dialogue progress to be discussed with parents. with the larger community. The aim The cultural and social environment of these experiments is essentially of the school is diverse, all faiths are to reclaim plurality in education and respected, and gender-power relations diversity in ways of learning. acknowledged and challenged. Despite the enthusiasm of teachers, In addition to being an architect and parents, and, more importantly, a researcher in urbanism, Alessandro students of the school, a fundamental Petti is interested in critical pedagogy and is a co-founding member of question remains: How can a dialectical Campus in Camps, an experimental relation be created between this non- educational programme in Dheisheh governmental, experimental, and Refugee Camp in Bethlehem. 48 49

Will Our Student disillusionment with Students the educational process is not just a by-product of online knowledge; it is an indication of a serious ailment that afflicts Leave Us our educational mentality and thus our system. Memorising and memory testing teach us to One Day? retrace the lines over and over again, mimicking an authority that is no longer there. Our students are already aware that knowledge exists in the open air around them, a knowledge inflated classrooms, standardised that is much bigger than the exams and textbooks, misuse or teacher, the classroom, and the over-use of testing, inappropriate or educational institution. By Diana Al-Salqan badly designed assessment criteria, and, sadly, sometimes poor physical conditions still plague the system. The industrial and Western societies from which we adopted this system he answers oftentimes lie in the basics. Curiosity and thirst for have reconstructed and reformed their knowledge are intrinsic to human beings; and diversity is another rule educational institutions in many ways of nature. Differences in needs, interests, and abilities are obvious in a and, most importantly, in ways that single classroom, whether for sixty students or fifteen, so what about guarantee perpetual renewal of ideas the differences that are present among various groups of students, and thus change. various learning environments, or even various generations? If Offering an online component within education succeeds, it is because an act of learning or “progress” – not academic programmes is a major School of Business. The cyber world memorisation – has taken place. Success in a learning environment change that Western universities are is open not just to well-established means that such basics are respected and later nurtured in a way that adopting, and one that I will focus institutions but also to new learning leads to meaningful and useful results; and I stress here meaningful on as an example. Both students and ideas, lectures, and institutions from and useful for both the student and society. This is true whether the administrators in Western societies around the world, such as the free Khan learning process takes place using a smart board in a fancy building have wholeheartedly embraced such Academy. or under a tree using cardboard boxes. Such basic issues in education a revolutionary tool in education. A Some online courses in the West do not require donor countries or huge budgets. If they are absent countless number of online courses are used to underline good practices from the discourse of those who lay the foundations or policies, it is exist these days and offer information in education and respond to the an indication of a deeper problem. on numerous issues that range from basics of good teaching, such as Providing knowledge or the thinking fuel that can be used to solve politics to literature, language learning, accommodating student differences problems – whether personal or societal – can be encouraged career advice, mathematics, and even and various learning strategies through through enhancing research skills and projects. Research is one the science of genetics. Students can offering remedial optional tutorials for piece in the puzzle to accommodate individual differences that exist listen to lectures by such prominent weaker students or more advanced in students’ abilities, interests, and needs in learning. The teacher or personalities as Salman Khan, Glenn optional work for the hard-working the person immediately involved in the learning process is another Wilson, Yunus, Noam student. Such courses can respond piece. The teacher has a central role to play in ensuring the quality of Chomsky, and many other world- to the visual factor that some students education and must therefore have a say or a choice in the process. renowned professors, politicians, and need to enhance learning, for example. Unfortunately, the university system in Palestine is drifting further and scientists from institutions such as Offering specialised courses is yet further away from issues that matter in educating generations. For Harvard University, London School of another advantage; and flexibility is a example, in our tertiary education system, issues such as rote learning, Economics, and Stanford Graduate huge plus that can cross geographical 52 53 two choices may seem more natural and black workbooks to improve their responses than the third, there is a foreign-language skills while there world of difference between them. is a world of excellence out there at A situation at the university has triggered their disposition? Students can do it similar reflections on my part. In one of on their own. There are online videos my classes, where the students present that present real-life situations with their own work on a controversial real people who are native speakers topic of their choice and interest, a of the language. They can benefit from junior student stood in front of the online sessions with real people, all built whole class to present his ideas about around specific grammar or vocabulary education. He is registered in a series tasks designed by specialised linguists. of Harvard University lectures about With the development of biometric teaching math. The student compared identification, some of these well- his new knowledge of “how teaching established universities could offer math should take place” with the way he some of their certified, quality online was being taught math. His conclusion courses to students anywhere in the revealed his disappointment in the lack world. They could offer not just new Photo courtesy of Al Quds University. of new math-teaching methods at the and interesting information, but also Adapting or improving the education university. information that could be used in the system is not just an educational or a Another example is a junior student workplace as well. Our students already boundaries and – if quality is ensured political choice; it is a human attitude who joined an English-language course know about the ailments that plague – make extra revenues available to the towards younger generations. Imagine for beginners. Later in his third year, the education system because there educational institution. the following scenario: a young boy when he joined a more advanced and is an enormous world of knowledge In order to address the scepticism is explaining to his father what he specialised English course, I noticed around them ready to be accessed that surrounds online teaching – (the son) knows about the “proper that his language skills had improved and grabbed. regarding the lack of face-to-face and new ways of raising a child.” much more than those of his fellow Time is the best filter for the future. In or personal teaching and quality – The father, dumbfounded, has a few students. I praised his progress and my view, however, failure to enhance certain answers are still needed. Online options to deal with the situation. One, asked him what he attributed it to. He good practices in education – such courses require hard work, flexibility, he could completely discredit the son said that he had taken advantage of all as self-learning, free thinking, teacher and innovation, elements that are by ridiculing and/or even refuting his the possibilities that exist on the Internet. reverence, and other practices that counter to the traditional options we approach. Two, the father could ignore He followed online grammar lessons, reinforce basic needs in learning – is a stress in our education system and it totally and consider it an amusing listened to audio versions of articles to failure to adopt a caring human attitude mentality. Good online courses are comment. Or, as a last option, the improve his pronunciation, engaged in towards our younger generations. It different from the ones provided by our father’s response could reflect a whole online conversation sessions, and even is better for our society to adapt to universities that are mainly workbook- new situation. The father could check improved his spelling and sentence changes that motivate progress rather or lecture-oriented. These courses at the son’s source of information, using structure, all through resources that are than to wake up one day unexpectedly local universities come to reinforce the this new situation to digest his son’s available to all but that are used only by and unprepared in its arms. same mentality of rote learning and changing character, interests, and the few who are savvy enough to find traditional practices in teaching. They mind-set. The father could stop at this them or who are willing to use them. Diana Al-Salqan is an author and retrace the same lines and hence are phase of understanding or he could These examples could provoke the first educator who taught English language, not flourishing. take it a step further and react by either reading, and writing for more than ten two attitudes I referred to: indifference years at Birzeit University. She holds Online courses offer great opportunities speaking to his son or making certain and irreverence, or they could be seen changes. an M Phil degree in European literature even for the progressive liberal as wake-up calls from our younger from Cambridge University, in the education systems in the West. If The first two, in my opinion, are generations who are constantly being United Kingdom, and a BA degree in modern Western education systems reckless attitudes that result from lack met with indifference to their educational English language and literature from are already becoming more adaptive of respect or from ignorance and/or problems and needs. Why would Birzeit University. She has always tried to changing social trends and needs, selfishness. The third attitude is more students go to a boring, useless (in their – wherever possible – to use local and what effect could such a tool have on an difficult and time consuming, yet it is opinion) lecture when they could at any youth-related issues in her English educational system that is stagnant in based on a humbler position – towards time listen to a world-renowned lecturer teaching materials and has found its approach and ideology, deteriorating knowledge and younger generations – who excites them and challenges their positive results. She has authored and compiled teaching material for in its statistics, and crippled in its ability and, more importantly, it is based on brains with new information? Why advanced English language courses to transform and develop? an attitude of caring. Although the first would students be content with white at Birzeit University. 54 55 An Educator’s A radical shift in the Palestinian education system has to become a top social priority. Reflections Attention should now be directed towards the nature of the educational process itself. Pedagogy has to be redefined as a human interaction.

our relations with other adults and peers. This attitude is of paramount importance in the teaching process By Ramzi Rihan and has become more crucial than ever with the emergence of “youth draw out the learner and help him/her culture.” Young adults have become to grow. Indeed, the word education is a recognised social group that has from the Latin, meaning to draw out our children are not your children. They are the sons and its own norms and aspirations. One or bring up. It is not surprising that daughters of Life’s longing for itself. may claim that a “children’s culture” the same applies to the Arabic word If he [the teacher] is indeed wise he does not bid you enter the has also recently emerged. Many tarbiyah, which is the noun derived house of his wisdom, but rather leads you to the threshold of your influences now affect young people from the verb raba, which means to own mind. outside the scope of family and school. grow. Hence true education brings out These include social media, peers, and the potential of the learner and excites Say not, “I have found the truth,” but rather, “I have found a truth.” ideological groups that try to recruit – or enthusiasm. Of course, teachers are Gibran Khalil Gibran, The Prophet (1923) brainwash – young people. Home and expected to know more than learners. school have to adapt to this rapidly But teachers have to see beyond

changing reality. Children have to be their knowledge and delve into the Much has been written, and is still being written, about education, but guided and convinced, not simply minds and hearts of the learners to these three quotes from Gibran succinctly summarise all that needs to ordered around. The first thing that they motivate, guide, and support them in be said about it. His style sounds unfamiliar to us; it is the language have to be convinced of is that they the search for their path to knowledge, of deep concern and firm conviction rather than the pseudo-scientific must be willing partners in the learning/ understanding, and appreciation. This jargon that is widespread these days. teaching process; but this requires requires that teachers have a selfless We can claim that our children are indeed ours; and this is true. But that teachers welcome them as active attitude, which is hard to acquire every child is a new life who shares many features with all humanity partners. This approach is still lacking and difficult to maintain. This lack and indeed all life. But every child is also a unique being with his/her in many of our teachers. Inculcating of selflessness is the biggest hurdle own personality, urges, and thoughts. It has become commonplace to this attitude is the highest priority of to good teaching. Teacher training assert this obvious truth, but it is rarely reflected in our dealings with the educational system. programmes usually concentrate on children. Children are frequently treated as objects that should embody This brings us to the second quotation a sufficient degree of knowledge of our own expectations rather than as they are in reality, namely, centres from Gibran. Teachers who simply the discipline and routine pedagogical of consciousness and volition. transmit their knowledge to their methods; they do not have the courage students are indulging in sterile to penetrate and mould the depths of From early infancy through adulthood, we need to understand and the aspiring teacher as a human being. accept the differentness and independence of the “other.” This attitude reproduction – with the obvious has to start at home, be propagated through school, and endure in contradiction of this oxymoron. For The third quotation from Gibran is an education to be life-giving, it has to eternal truth that has acquired additional 56 57 urgency in recent times. Knowledge of memorisation of disconnected facts the material world – both physical acquired through rote learning. and biological – was dogmatic in Technological innovations have, as ancient times. But expanding evidence an unintended consequence, reduced has forced science to accept ever- the appreciation of the value of good evolving theories and explanations. teaching. Curricula are out-dated and The social sciences and humanities need thorough renovation. Hence have followed similar trends. However, Palestinian education has abandoned many people in their daily lives still its primary role as an instrument for adhere to dogmatic views of reality that national development. It has instead preclude true understanding and proper turned into a national burden with low action in the face of many challenges. returns. Education has to overturn this rigidity A radical shift in the Palestinian and guide learners to accept fluidity educational system has to become a and multiplicity without abandoning top social priority. Enrolment at all levels fundamental principles, and at the of education has reached acceptable same time appreciate the difference rates, although a balanced increase between what is fundamental and in these rates is always desirable. what is derived. This is all the more Attention should now be directed necessary in an interconnected world towards the nature of the educational in which many cultures meet. process itself. Pedagogy has to be The above considerations have been re-defined as a human interaction. stated in general and abstract terms, Curricula must include the development but they apply with added force to of critical thinking and analytic skills. the Palestinian situation. Palestine The acquisition of information is only shoulders many burdens: a legacy the first step in education and not from the past with partial relevance its ultimate aim. More importantly, and many outmoded practices and education should seek to arouse the joy traditions, a cultural onslaught from of learning and turn it from a stultifying the outside world with some useful obligation into an invigorating activity. influences (and many useless or Such changes are the necessary even harmful ones), and a vicious requirements for Palestinian education attack on its very survival. Conflicting to contribute to social advancement, ideologies wage battle against each cultural enrichment, economic growth, other in a society that is searching for and political success. its true identity. Everyday concerns have become paramount in an on- Is the educational leadership willing going situation of political turmoil and to transform Palestinian education economic uncertainty. from an illusory shadow into a living process? Does it have the vision to Among society’s many urgent guide this transformation? Or do concerns, education has been relegated we need new leadership with sincere to a low position on the list of priorities, dedication, unfaltering determination, with quantitative expansion as the and deep understanding in order only aim of the leadership. National to achieve this aim? The future of expenditure on education is low. Palestine hangs in the balance. Education is a long-term investment that yields its fruits decades later. This Ramzi Rihan is a Palestinian educator needs an educational leadership that who has worked at Birzeit University aspires to the future while working in since 1970. He has held a number of the present. A recurrent criticism of administrative posts during his career. the Palestinian education system is He has also participated in many the emphasis on exams that measure conferences on Palestinian education.

58 Upbringing and Education

Parents and teachers are supposed to be role models. If the children watch their parents Respect for the rights of others starts throw tissue paper from the car from kindergarten, and teachers and window, they are bound to do parents have a great responsibility to the same with their own trash. instil moral values in the children in order to create a generation of good By Samia Khoury citizens who care for the common good. Parents and teachers are supposed to be role models. If the children watch their parents throw tissue paper from he ministry in charge of education is called Tarbiyeh wa Ta’aleem in the car window, they are bound to do Arabic, which literally means “upbringing and education.” So education the same with their own trash. And if not only means finishing a syllabus, which includes languages, they hear their parents cursing at the sciences, and social studies, but also building character and instilling checkpoint and picking a fight with the in children the moral values that make good citizens who care for car that just passed them, then those the common good. Unfortunately, tarbiyeh is practically non-existent children will surely see nothing wrong in most schools. Although there are some schools that have very with picking a fight with their own strict rules in order to guarantee discipline and a well-behaved class, classmates. It is not surprising that the this does not mean at all that moral values are built into the system. violence of the occupation has found its The students end up behaving well for fear of the administration or way into schools and homes. For this the system of punishment, but that does not create a permanent reason it is very important that transformation. the schools have programmes We have a tendency to blame all the bad things that affect our that allow children to vent community’s behaviour on the occupation. There is a lot of truth in their anger and to help them that, especially because we are all in a permanent state of frustration use their energies in positive – when we are forced to wait for hours at checkpoints to be able to ways. Very often I pass by a get to work and earn a living, or when our homes are demolished, school at the end of a school or when the breadwinner does not come home at the end of the day day, and it is unbelievable because he was picked up by the army and thrown in jail. Yet there is how rough the children are still a lot that we can do to improve our lives. One example concerns with each other. In fact, the unethical behaviour of drivers, especially at Qalandiya Checkpoint. the teachers are often Instead of staying in line to ensure a smooth crossing for everyone, unable to control the each driver thinks of outsmarting the other, irrespective of the confusion children. We must this creates and how it affects public welfare. In fact, every driver feels realise that there is that he or she is the only one who is in a hurry and that everybody something very wrong else is on a leisure tour. Actually, we are subconsciously angry at the and that we risk losing occupation but we take it out on each other. a whole generation. So what can 60 61 Unfortunately many of the teachers themselves have been born and brought up under this brutal military occupation, while their own parents were struggling to make a living. So it is not surprising to see a lot of frustration reflected throughout the community. Anger and frustration do not help the process of healing or of bringing up a healthy generation. Frustration is very contagious. Thus we need teachers who consider teaching to be a vocation and who radiate joy and hope in order to provide children with a wholesome education that includes good citizenship practices and an appreciation of the common good. we do? How can we put an end to this phenomenon? What kind of an Given that many of the contributors to education system do we need in order this issue will write about the educational to bring up a generation that is caring syllabus and the standardised exam and committed to moral values? that encourages memorisation instead of innovative and critical thinking, I will A remarkable spirit prevailed during the not touch on this subject. But I want to first Intifada as everybody struggled appeal to those who have anything to do willingly for the same cause with with the school curriculum to include at discipline and cooperation. But at the least two periods of ethics a week in the same time, while the authority of the school timetable, starting from the early military was eroded, so was every childhood years. They can even be part of other kind of authority, whether at home the religious education periods. It would or at school. The young people took be worth experimenting on combining upon themselves a big responsibility both and Christians during these and lost much of their childhood; a periods that would encourage tolerance childhood that could not be retrieved and acceptance of the other. as they became, overnight, responsible young men and women. The spirit Many schools and teachers can integrate of rebellion against all authority was ethics throughout the curriculum. At a natural reaction. I remember once the same time I hope that the Ministry asking a young boy to pick up a bottle of Education will realise the need for that he had thrown onto the street. He this and that both parents and teachers replied, “Let the municipality pick it will cooperate in bringing up a new up.” This is when I realised that neither generation that will enjoy living in a home nor school alone can repair the society that respects and promotes the damage that has been done. Gone are common good. We need to give our the days when a young boy would heed young generation the hope that this is my request. It now takes more than a possible and that they can have a role request. We need to build on the spirit in this change. of cooperation and discipline that we all experienced during the Intifada in order Samia Khoury is a retired community to heal the brokenness of our society; volunteer. She is the author of Reflections from Palestine – A Journey a society that is still not liberated from of Hope, published by Rimal, and A occupation. We need a built-in system Rhyme for Every Time, published by in our schools that stresses moral Turbo. Her reflections are published values and teaches ethics as one of on her blog, reflectionsfrompalestine. the compulsory subjects. blogspot.co.il. 62 History of Education in Palestine Time to Reconsider

UNRWA Photo, Al-Jalazon Camp, West Bank.

such as: How was classroom teaching conducted? What aids or means were used? Were there textbooks? How many students were in the classroom? These stories have the potential By Jehad Alshwaikh What kinds of facilities were used? to inspire the current generation of teachers and learners by I interviewed 17 people (in their 60s grounding them in their history and 70s) in the West Bank and Gaza. and infusing them with a otivated by the desire both to explore Palestinian Because of travel limitations imposed sense of possibility and hope. schooling practices during the past century and to learn on Palestinians by the Israeli occupation ...studying the way mathematics about some educational innovations, I carried out a small authorities, I could not interview has been taught throughout research project entitled “The History of Mathematics Palestinians in Jerusalem or in Israel. the generations in Palestine is Education in Palestine,” which was supported by the However, I interviewed one person from a powerful tool for analysing Scientific Research Committee at Birzeit University. Given Nazareth who was visiting Ramallah, social and political changes in the paucity of documentation of the educational system and my graduate students interviewed Palestinian society in Palestine, I believed that there would be significant two respondents in Jerusalem. The historical value in understanding how Palestinians have been learning interviews in Gaza were conducted by (and teaching) mathematics over time. The study draws a detailed a researcher from Gaza. image of the daily life in schools (teaching, classrooms, etc.) and the Telling the story of educational life educational discourse before and after the Nakba as it poses questions in schools and understanding the discourse of Palestinian education has significant benefits. First, education has social trends and the possibility for always been central to Palestinian life. change. Half of all Palestinians in the West Bank and Gaza are currently in the general Second, the performance of Palestinian or higher educational system, either students in mathematics is very poor, as as students or teachers, and therefore indicated in international studies (e.g., education is a potent tool for change Trends in International Mathematics and development. I want to explore and Science Study (TIMSS); Matar, the connection between changes in 2009) and at the national level Palestinian society, including increasing (Masad, 1998). Understanding the passivity, and views of education – for history of mathematics education has example, relying solely on teachers intrinsic value for helping to improve to give students knowledge or performance. engaging together to actively construct Third, I chose mathematics not just knowledge. Exploring the history of because it is my specialisation and UNRWA Photo, Al-Shati [Beach] Camp, . education provides insight into current interest but also because it is a subject 64 65 of “power” over people. Mathematics is conclusions.) The first finding is that the current situation: desks arranged in rows that face a taught as though it were cross-cultural Palestinians take pride in and value blackboard on which teachers write. and universal, having nothing to do education; they have considered it a While these impressions were common among the with people’s lives. For example, one priority for a long time. This was also interviewees, it is clear that there is an urgent need to reads this statement in our mathematics revealed in the interviews. In addition explore some of the innovative educational experiences textbooks (and in many other textbooks to the fact that most students had of the past, such as those of Khalil Sakakini and Khalil around the world): “The sum of the to walk long distances to get to their Abu Rayya; and Hisab Li-Htaita. angles of a triangle is 180 degrees” – in schools, Palestinians during the Nakba Arabic this statement has neither verb built tents and used them as school nor doer/subject. Some studies suggest classrooms. Abdel Qader (originally Innovative educational experiences that connecting the teaching and born in Sabbareen, Haifa, before 1948; Khalil Sakakini is a well-known educator, though learning of mathematics with personal his family lived in for a year after his vision and philosophy are not yet widespread and historical narratives could improve the Nakba and later moved to Tulkarem) among Palestinians. Dr. Munir Fasheh has much pedagogy and performance (Fauvel and remembers: “The school in Janzour to share about the experience of Sakakini in Maanen, 2000). (near Jenin) was in tents.… During an establishing various schools in Jerusalem and These stories have the potential to intense storm in 1950 the tents were in challenging the educational policy of the inspire the current generation of destroyed by the wind and the rain.” British Mandate in Palestine. In addition to his teachers and learners by grounding Furthermore, the school – because of educational vision, Sakakini had a political them in their history and infusing the small number of students and the position and, in my opinion, they were them with a sense of possibility and difficulties in transportation – had more intertwined. (I wonder whether it is even hope. On one hand, studying the than one grade in the same tent, and possible to separate education from social, way mathematics has been taught teachers were teaching two different cultural, and political realities.) According throughout the generations in Palestine grades at the same time. As far as I to Fasheh, for example, one of the main is a powerful tool for analysing social understand, this practice also existed educational contributions of Sakakini is the and political changes in Palestinian in schools in some Palestinian villages belief that learning occurs in context. I agree society (Fasheh, 1997). On the other at least until 2010. with Fasheh and would suggest that a consequence of that vision is that we Palestinians have to (re)think hand, understanding the evolution of Another issue is the role of teachers. mathematics education as a social our own way of learning and teaching, taking into Most of the interviewees described consideration our context, especially during this practice carries real potential for their teachers as honest, devoted to improving student performance. time in our history when most, if not all of us their profession, and well-respected complain about general and higher education. among the people. One interviewee Some preliminary results commented, “It’s different from the Sakakini’s educational and political approaches are revealed in the titles of his books: There are some preliminary results current situation where new teachers Wearing Someone Else’s) االحتذاء بحذاء الغري from this study. (I should mention that are ready to leave the school for another By the Same Token). The) وعليه ق�س there is still a need to analyse all the job.” Although interviewees described Shoes) and interviews before coming to any general their teachers as devoted, the modes former is a critique of adopting others’ values and of teaching were similar to the current practices uncritically without adapting them to one’s mode – rote memorisation. This was own context. The latter is giving the learner an agency also the case for mathematics. of learning (Arabic, in particular), since Sakakini, rather Most of the people I interviewed could than giving rules for teaching Arabic grammar, presents not remember the details of how they examples and asks the students to extract the methods and principles learnt mathematics; neither the kind and apply them to other new problems. of problems to be solved nor the Although Fasheh was not taught by Sakakini himself, he considers tools used in teaching. However, they himself lucky since the principal of his school was Khalil Abu still remember the topics: algorithm, Rayya, a student of Sakakini. “In 1956 when Britain, France, algebra, and geometry. No textbooks and Israel attacked Egypt (Tripartite Aggression) … all were found. But there is still a need our studies and everything else were connected to to investigate more about the quality what was happening in Egypt,” Fasheh recalls. “In of teaching and learning mathematics. deference to Sakakini’s ‘learning in context,’ Abu A final relevant issue is the arrangement Rayya arranged weekly hiking trips designed of the class, which was very similar to to get to know Ramallah. There would be Math texbook that was part of the curriculum in 1955. 66 67 no school on Saturdays, so teachers successful innovative experiences such and students could walk in nature.” as that of Sakakini. Speaking about the Fasheh’s eyes sparkled with excitement advantages of the Dostoreyah School as he remembered those days: “I have in 1911, Sakakini made a statement loved hiking ever since, and it has that is, in my opinion, inspiring, even become my favourite hobby.” if more than 100 years have passed: Hisab Li-Htaita: One of the issues I “The principles upon which the school explored is whether Palestinians ever is based include honour of the pupil used textbooks in school before the rather than humiliation; growth rather Nakba, and if so, whether any of them than regression; and an increase in are still around. Most people indicated freedom rather than in restrictions. In that there were no textbooks. One of the addition, there will be no punishment, people I interviewed, Mr. Mohammad no rewards, and no grades.” (http:// Batrawi (who has since passed away), www.schoolarabia.net/toroq_tadrees_ told me that his mathematics teacher arabi/khalil_alskani/ktha_ana/1.htm) Mr. Hussain Nijm used to teach them The documentation of such innovative algorithm (hisab) from a text that he practices will offer hope for new had prepared, entitled Hisab Li-Htaita generations. This was in the .(ح�ساب احلطيطة) 1940s in Isdud (Ashdod). Mr. Batrawi Jehad Alshwaikh is assistant professor could not remember anything from that of mathematics education at the text. I hope to find the text since it is a Faculty of Education, Birzeit University. nice example of innovation and care on He is interested in communication the part of some teachers, and it is an and representation in mathematics important piece of educational history. discourse where he focuses on diagrams, language, and gestures in It might also be an indication that some learning and teaching mathematics. His teachers had to tailor materials to suit last research project (2012–13) was student needs, as opposed to the entitled “Analysing Palestinian School present situation, where textbooks are Mathematics Textbooks” in cooperation given as set lesson plans. with Professor Candia Morgan (Institute of Education/University of London) and Conclusion supported by the British Academy. Article photos courtesy of UNRWA. This is a modest attempt to talk about education in Palestine, and I chose to focus on the importance of studying the history of education in order to gain a References greater understanding of the Palestinian M. Fasheh, “Mathematics, culture, and authority,” in A. B. Powell and M. Frankenstein (eds.), education system. There are two issues Ethnomathematics: Challenging Eurocentrism in that I would like to highlight in this Mathematics Education (pp. 273–290), New York: context. First, the mode of teaching State University of New York, 1997. in Palestinian schools is dominated J. Fauvel and J. v. Maanen, eds., History in by rote learning and memorising facts Mathematics Education: An ICMI Study. London: Kluwer Academic Publishers, 2000. and events rather than by critical and F. Masad, Mathematics Performance of 6th Graders in creative thinking. This issue makes Palestine: A Preliminary Report, Ramallah, Palestine: me wonder how much education in Center for Measurement and Evaluation, Ministry of Palestine has improved in terms of Education, 1998, in Arabic. what we teach and how we teach it. M. Matar, Preliminary results of Palestinian students Here I want to point out the time-related in their second participation in “Trends in International urgency of conducting this research Mathematics and Science Study 2007,” Maserata Tarbeyya, 13(64), 6, 2009, in Arabic. now, before the pre-Nakba generation of students and teachers passes on.* * Unfortunately, three of the people I interviewed have Second, there is a vital need to study already died. 68 Roads Not Taken An Alternative Way of Teaching Arabic as a Second Language

Chomsky’s stance regarding language as a process of free creation raises By Tina Jaber Rafidi many questions for language teachers. They must ask themselves if teaching really can be an act of free creation, if learning can be inside-out, and, if here are many fairy tales about how to be a good teacher, such as so, will it be possible for teachers to the traditional chalk-talk scenario, where teachers give a one-way talk break the boundaries of the classroom to their students. Some teachers even follow the protocol of “Don’t environment? If language is a process to mingle. Such a philosophy gives smile at your students until Christmas.” But there are teachers who of free creation then its beholders profundity, intensity, and meaning to choose a different philosophy in teaching: they choose to travel each cannot be free! the concept of language and cultural and every highway to do things their way, just like Frank Sinatra! Just And then, in addition to these questions, immersion. to satisfy your curiosity, in case you assume that this article will give there are the challenges posed by This may sound like poetry instead you a road map or an innovation spawned in the excitement of writing teaching in Palestine. Teachers here of one more fascinating article that about a teaching experience: it will not! must work within a fixed educational documents how traditional our John Ciardi once said: “The classroom should be an entrance into the system. How can teachers transfer the Palestinian educational system is. Once world, not an escape from it.” Teaching means creating a culture of process of second-language learning more, it’s not! Change can be fostered knowing the answers to “But, why?” and “But, how?” that will enable into real communicative situations to in students if we listen to the whispers students to open their hearts and minds to reveal the riches within. teach learners how to acquire language of nature because nature creates art, More than 2,000 years ago Socrates knew that “genuine education” is in a place that is under siege? Can and teaching is an art. Then we become the way to elicit the spark of truth inspired by a rich environment that is language be taught using culture in like : motion when there is no movement? conducive to reciprocal learning and teaching. Imagine, then, a teaching Who am I? This is a question that Palestinian teachers must listen to their context where you teach Arabic to non-native speakers! You have a others ask, but has no answer. diverse student body, with people from various cultures who possess students’ thinking and help them adapt different values, learning in a dynamic environment inside and outside or integrate while they are learning a I am my language, I am an ode, two the classroom. What a challenge! This is the challenge and opportunity foreign language with their peers in odes, ten. This is my language. I am faced at the PAS (Palestine and Arabic Studies) programme, Birzeit’s a land whose people are denied their my language. Arabic language programme for foreigners. basic right to education! I am words’ writ: Be! Be my body! In “Language and Freedom,” Noam Chomsky declares: “Language Language and culture are two concepts And I become an embodiment of their is a process of free creation; its laws and principles are fixed, but that give the impression that they are timbre. the manner in which the principles of generation are used is free and separate entities. Nothing is further I am what I have spoken to the infinitely varied. Even the interpretation and use of words involves a from the truth. Language and culture are words: process of free creation.” (Resonance 4.3, 1999, pp. 86–104) From interrelated and inseparable because Be the place where my body joins the personal experience as a teacher, I know that it takes a long time to language is an integral part of culture. eternity of the desert. understand the dichotomy of fixed laws vs. free creation since this Within the PAS environment, souls dichotomy changed every time I taught a class in a different way. from different cultures have the chance Be, so that I may become my words. 70 71 courses and trips are better taught and coordinated by Palestinians who have both lived through and studied this dynamic culture, thus ensuring that the Palestinian narrative is heard rather than silenced.” Personal experience has taught me that the benefits of teaching the Arabic language outside the confines of the classroom setting are multi-faceted as it shapes the way teaching takes place and becomes learner-centred. First, in this context, teaching is transformed into cultural tools that are adaptive, spontaneous, and diversified to match various learning needs with different learning styles. These cultural tools Farkha to ‘Ein el Matweh. Photo by Emile Ashrawi. include clothes, tonality, body language, and gestures that infer a deep sense of students. Embedded within language values, beliefs, and dreams. Second, and cultural experiences are hopes, deep learning and productive interaction Birzeit to Jeebya. Photo by Emile Ashrawi. speakers they need to search there and emotions, desires, reflections, and an occur from the cooperative learning then for the word , and it will be hard understanding of what it means to live in atmosphere that emerges when There is a global upsurge among to find it if their culture does not offer Palestine. A Japanese student told me, students work together outside the internationals who want to visit them a cup of tea every five-metres “The other day I went to Beit Liqya for classroom in heterogeneous groups. Palestine and learn how to read when they’re out for a walk.” So let the a barbeque at my friend’s house. After Third, and most importantly, learning Standard Arabic and/or speak colloquial students be challenged culturally as a tea break, my friend’s uncle gave us a experiences outside the classroom are Arabic, understand Palestinian cultural well as linguistically to see whether their ride to the mountain of Beit Liqya. There interdisciplinary, as learners are forced patterns and norms, and learn about linguistic ability can meet the challenge. were only rocks and thorns. There were to engage in elaboration, interpretation, the Palestinian question. Arabic This method of teaching Arabic is driven no roads on the mountain. Actually my explanation, and argumentation from courses should be designed to teach by invoking the students’ curiosity and friend told me that we would climb the different perspectives as they become the language as an integral part of motivation to learn. The process of mountain, but I didn’t really understand conscious of their own learning. Without the culture, and combined with social making language by direct experience what he meant. After 30 minutes of a doubt, language, by definition, is a way science courses to shift experiences is cultivated and enriched by touching adventure, we had almost reached to describe knowledge. Nevertheless, from textbooks to life, providing on cultural projects that operate under the top of the mountain, and then we it is knowledge of language itself analyses of Arab and Palestinian issues the principle that language learning stopped to eat. Afterwards we climbed that encourages students to develop in the disciplines of politics, sociology, occurs when instruction emphasises higher. When I saw the apartheid wall their initiative, motivation, and literature, and history. full immersion. that runs through the beautiful scenery, resourcefulness. Language immersion takes place As much as language is a reflection I felt sad. I hope to visit again during the “Behind every door, there is a story.” through “experiential learning,” which of culture, it also reflects geography. olive harvest.” Another major strand in the discourse is a process by which students develop Field trips are indispensable in revealing This could also apply to Palestinians about why teaching Arabic outside knowledge, skills, and values from Arabic cultural geography. A student and not only to foreigners. The process the classroom environment is direct experiences. As one teacher commented: “It was completely of learning a language and integrating it important is defined by the setting or said, “We give students a chance to different to see and literally smell as part of our culture is a revolutionary physical environment. The process of see the door in a camp instead of reality first-hand in Salfit.… We finished idea that gets students out of the boring discovering time and space influences merely listening to teachers describe our trip like true Palestinians, by eating conventional classroom settings and the style of language that piques the it in a classroom. We allow them to be homemade and dancing into the practical use of their own curiosity of learners and invites them active witnesses instead of passively the dabke.” Field trips to Palestinian language as a means of communication to listen to and affirm the story of a having to rely on the teacher as their towns, villages, and refugee camps; that has been developed over centuries refugee whose history has yet to be local informer! When a Palestinian hiking and climbing excursions; and in Palestine. As one Palestinian volunteer discovered by the learner. “I came living in a camp invites students inside theatrical and musical performances who works with international students to Palestine to study Arabic. Why for a cup of tea, as second-language promote cultural integration for the said, “It is pivotal to acknowledge that Palestine? Back home I was asked this 72 73 question more than often. My usual yet to be explored and documented answer is: Why not? In the West people here in Palestine. Teaching Arabic is are afraid to come because of the news above all an act of resistance, a means and the headlines. They don’t dare to of explaining oneself to others, to the come to get their own impression of this world, and mostly to oneself. A direct magnificent country and its wonderful learning outcome of such interactions people. If they did they would stop that occur outside the classroom asking questions like Why Palestine?” environment is the creation of an Another stimulating component in the effective community of learners that teaching of Arabic appears evident in takes its cues from local Palestinian and the sociolinguistics or scientific study international youth who are thinking for of language variations that precipitate themselves. It is therefore important to more questions among learners continue to help learners to take charge and encourage them to continue to of their own learning and thinking explore meanings, observe, record, through cultural exposure. It is our describe, and ultimately be involved. A mother tongue, and God knows how funny incident highlights the regional precious a mother can be! differences witnessed during visits We don’t only teach Arabic, we live to Palestinian families. Waiting in line it! If this adventure has “a final and beside a shop, a huge old Haj uttered all-embracing motive, it is surely this: in a husky voice: “Ma titfadalou,” which we go out because it is in our nature has a negative meaning in some areas to go out, to climb mountains” (Wilfrid (“You are not welcome at all”), but a Noyce), to pick , and to sing positive one in other areas (“Please mijana. It is only natural to wake up come in!”). Mesmerised, our students every Friday to the sound of “Kaek! tried to analyse his facial expression to Kaek!” from a young schoolboy selling see whether he was content or annoyed bread in the old city of Jerusalem as he and thereby decide whether to run or to searches for a better future in Palestine. stay! These interludes provide powerful By teaching “our way” we engage inferences about retaining a sense of with something beyond the linguistic recognition and not giving up. dimension, we live the language. Let the child of Palestine, Handala, return home! Celebrating an agonised Tina Jaber Rafidi is currently the PAS past, teaching Arabic as a second director and works as an English language lecturer at the Department language in the land of olives is of Languages and Translation at considered a homecoming. This act Birzeit University. She is a specialised reveals the importance of preserving consultant in English language the Arabic language as a means of teaching, professional and teacher safeguarding our cultural, national, training, and curriculum development. and social identity, and resisting the She holds a master’s degree in gender, occupation. Reciting anecdotes, law, and development, and a second exploring Palestinian folklore through master’s degree in education and colloquial language, and teaching TEFL. She is especially interested in Standard Arabic as part of the current education reforms and teacher training for public and private schools intellectual identity only depicts realms in the region.

74 PERSONALITY BOOK OF THE MONTH OF THE MONTH

Munir Fasheh Wujood By Ahmad Damen

Munir Fasheh stands out as someone who takes the best of our Palestinian Grassroots Jerusalem, 2014 educational heritage and continuously 145 pages, $30.00 adapts it to our current reality. He has Grassroots Jerusalem’s Wujood: The reflect the visions of these communities. touched and influenced my life and the Grassroots Guide to Jerusalem, is the lives of many others. Unlike most of his more useful and real than anything he first political tourist guide of Al-Quds One unique feature of Wujood is that it peers, Munir Fasheh doesn’t block out had learnt in college. Munir describes this (Jerusalem), the capital of Palestine. includes a newly developed community- and ridicule the “change” and struggles revelation as an “intellectual earthquake.” While emphasising the unique attractions based map of Al-Quds. This map of the new generation; he embraces Despite being a Harvard PhD graduate, offered by this age-old city, Wujood documents and preserves the Palestinian and accepts them. His words to me are Munir changed his whole view on (“existence/presence”) draws a picture names of the neighbourhoods that make always about living life with hope rather “expertise” and specialisation, and of the realities of Jerusalemite Palestinian up Al-Quds. As the book states, the map than with expectations. started viewing them as something that communities from a grassroots is a direct response to the on-going The son of a Jerusalem family, the young conflicts with the nature of knowledge. perspective. The guide invites visitors Zionisation of the Jerusalem district: Munir was able to experience Palestinian Prefixes such as Dr. and Eng. were all to take an active part in supporting the “Streets, public buildings and landmarks life fully in his city for seven years before designed to rank humans in groups that Palestinian struggle for freedom and are gradually relabelled by the Israeli the horrible exodus of Al-Nakba. He was have nothing to do with their intelligence justice, either by volunteering, supporting authorities and given Hebrew names. able to absorb the essence of the wisdom or value. Acting on his new belief system, the Palestinian economy, or simply by Thus maps used in schools ... for tourist developed by the famous Palestinian he encouraged students to form math and comprehending the bigger picture of the and historical reference serve the historic educator Khalil Sakakini and passed science clubs and published a magazine political reality in the city today. Zionist narrative regardless of objective on to his student Khalil Abu Rayya, on the teaching and learning of math. reality: ‘A land without a people for a Wujood profiles 38 Palestinian people without a land.’”(Wujood, p. 34) who was Munir’s school principal. His During the first Palestinian Intifada (late communities within the historic Jerusalem first main influence, however, was his 1980s) he left academia and established district; Al-Quds as the Palestinians Perhaps Wujood’s greatest strength is mother; a brilliant tailor who exercised Tamer Institute for Community Education, understand it – neither east nor west, that it was created through a participatory her own know-how to create something which revolved around protecting defined by neither the Annexation Wall process with the communities that it useful with numbers. Her knowledge and providing productive “learning nor imposed municipal borders. For this profiles, acting as a megaphone for was acquired by practice outside school environments.” He then went on to reason, the guide also includes a list of community voices. Inside this guide one classrooms and Western forms of establish the Arab Education Forum and 1948 Nakba displaced communities, will find ethical purchasing maps designed education. other initiatives that aim to spread his listed by their original Arabic Palestinian by local activists, photographs taken by It was the 1967 Al Naksa that was a turning ideas on a pan-Arab scale. Between 1997 names. local photographers, and community stories as told by community members. point for Munir and many Palestinians at and 2007, Munir visited 29 countries to In line with the philosophy of Grassroots the time. Before that he was subject to the discuss how learning could be done in Jerusalem, Wujood identifies 78 There are several guides that provide a hollow hierarchies of the academic world harmony with various local contexts and grassroots initiatives and organisations political context for Al-Quds, but none and totally engulfed in formal teaching at cultures. that are leading the struggle for freedom speak to the reader through the actual Birzeit College (which later became Birzeit He is currently trying to establish a “Home and justice in Jerusalem. It is more voices of the communities themselves, University). The impact of Al-Naksa made of Wisdom” college (based on the name than just a tourist guide to sites and as this book does. Wujood is, finally, him realise that math teachers “were able of the first university established 1,100 places – it is an invitation to discover a magnificently framed portrait of this to solve problems that are meaningless, years ago in ), where the learning the real Jerusalem by meeting the region through the lens of community but they have no clue what to do with concept of mujawara can be applied in people that make this city a vibrant and resistance to occupation. This is a must- real problems in life (…) Using numbers action. He stresses that there is no dream dynamic place to live. Wujood transcends read for anyone who seeks to develop to measure intelligence and the worth or ideal school; this concept belongs to your average tourist guide by providing a critical awareness of the real story of of a person (called evaluation) corrupts the consumption pattern of living where suggestions on how to travel responsibly Al-Quds. people and communities in a deep but schools, students, and knowledge are by supporting local economies and invisible way.” treated as commodities. Education should amplifying Jerusalemite community Wujood can be purchased in Jerusalem He finally realised that his illiterate instead mirror life, and each student must voices. It also directs those interested in at the Educational Bookshop and at mother’s math as a tailor, which he could choose the path that is closest to her/ supporting Palestinian communities to Grassroots Jerusalem’s office in Sheikh neither understand nor do, was in fact his interest. the organisations and initiatives that best Jarrah. 76 77 as Baha Boukhari and Khalil Abu Arafeh, Nazzal created a central character ARTIST for his political cartoons. In his character “Abu Ali,” he sees a typical Palestinian man struggling through occupation and fighting for his own OF THE MONTH and his family’s freedom. Following the second Intifida, Nazzal was arrested by the Israeli Army in 2005 and sentenced to six and a half years in Israeli prisons. He was able to continue to draw cartoons during his incarceration at Ofer Prison, making use of the few materials his father had brought him Osama Nazzal during family visits. Some of his finished cartoons made it out of prison and were published in newspapers. However, when he was transferred Based on an interview by Ahmad Damen to another prison in the , the prison guards found and confiscated 50 of his cartoons. He was threatened by the Israelis and banned from drawing again, yet Nazzal defied the threats and continued to draw. He was released after two years as part of a prisoner-release agreement. The young Osama Nazzal found himself and bombings. Eventually, the Nazzal smitten with art and drawing at a young family fled back to Palestine, where Nazzal believes in the simplicity and power of cartoons as a means age. Mesmerised by illustrations and Osama would continue with his art and of expression. This makes them a popular choice for a wide range of crayons, his journey began with simple ultimately take it to the next level. audiences, much wider than the typical newspaper audience. Such a factor makes cartoons an artist’s ultimate gateway into the political arena. sketches on white paper during his first- It was then that he began to lean towards grade art class. His family encouraged a particular kind of art: cartooning. His him and provided him with various main inspiration was the legendary sorts of tools and colours to pursue Palestinian master Naji Al-Ali, whose his passion. work has prompted Nazzal to look Nazzal’s nine-year-old imagination was out for political cartoons in every influenced heavily by his surroundings newspaper that he gets his hands on. during his childhood years in Kuwait. He thinks of cartoons as a way to reflect During that time the Gulf War was raging, on the political situation and critique his and its elements were evident through society. Sarcasm seems to be a way his sketches of soldiers, drones, tanks, in which the most controversial topics can be discussed with more freedom if the right touch of humour is in place. Despite two years of undergraduate studies at a local university, Nazzal’s passion for art led him to switch colleges. It was a bit difficult for his family to accept this decision, but he eventually enrolled at an academy in Ramallah and earned a certificate in contemporary . Before 1998, he would just sketch caricatures and give them away to some of his friends. Thus his artwork remained in the shadows. Later on, he decided to start archiving his own work and pursued his desire to publish his cartoons in newspapers. It was four years later that his first cartoon was finally published. Following in the footsteps of Naji Al-Ali and other Palestinian cartoonists such

78 79 MUSEUM REVIEW WUJOUD Museum

WUJOUD (Arabic for “existence”) is WUJOUD is a place of cultural situated in the heart of Jerusalem’s interaction for people of all faiths and Christian Quarter and includes an all denominations who can come to ethnographic museum, a cultural meet and share culture and stories. centre, and a cafeteria. Housed in a Contact WUJOUD to arrange a visit, a 650-year-old building, it also enjoys special tour, or a delicious traditional a rooftop veranda with lovely views Palestinian (light , , of the Old City, including an exclusive or dinner) prepared by local Palestinian view of Hezekiah’s Pool (Bath of women. The entire facility can fit 120 the Patriarchs), a Biblical-era water people to enjoy traditional Palestinian reservoir. food. The cultural centre’s lounge can The building was constructed during seat up to 70 persons. the Mamluk period, transformed into “Culture draws people together and a military house during the builds bridges for tolerance, peace, Ottoman era, used as residential and reconciliation. Above all, beauty homes during the British Mandate and and humanity transcend all borders,” Jordanian rule, and then neglected for says Nora Kort, founder of the museum decades. Rehabilitation of the building and chairwoman of the Arab Orthodox began in 2008; the museum was Society. inaugurated on May 14, 2011. WUJOUD offers a glimpse of Palestinian For more information, check the daily life from the eighteenth century WUJOUD website at www. until the early twentieth century. It araborthodoxsociety.com, or contact houses more than 400 historical items us at 02-626-0916 (tel.) or 02-627- from all over the region, including 2625 (fax). antique furniture, cooking equipment, The Arab Orthodox Society-Jerusalem Inside Gate, before the Christian local musical instruments, and a rich Quarter, Old City, Jerusalem collection of regional textile embroidery. P.O. Box 211, Jerusalem

80 81 Sparked by an Israeli truck driver who ran down a group of Palestinian workers at the Erez Checkpoint that has divided Gaza from the rest of Palestine since EXHIBITION REVIEW 1948, the Intifada began on December 8, 1987, in Jabaliya in the Gaza Strip and soon spread to every town, village, and refugee camp in Palestine. After this first outburst, the organisation of the revolution was sustained by United National Palestinian Leadership and the 87 Palestine Liberation Organisation. The uprising calmed down in 1991 and was finally brought to an end by the Oslo Agreement between Israel and the PLO in 1993.

The 87 exhibition continues until November 15, 2014 and is open from 10:00 a.m. till 5:00 p.m. every day except Friday.

The first Intifada, which began in 1987, The exhibition, in partnership with Eltiqa was one of the most important and Group and Windows for Contemporary meaningful uprisings in , is one of Qalandiya International’s history: it was simple, heartfelt, many events. The following artists and, perhaps most importantly, will participate in the exhibition: Rae’d organised largely from a grassroots Issa, Mohamad Abusal, Sohail Salem, level. Thousands of Palestinians took Moahmmed Al-Dabous, Abdel Raouf part in mainly peaceful protests and Al Ajouri, Dina Matar, Mohammed demonstrations, and the uprising Al Hawajri, Shareef Sarhan, Basel El came to be known as “The Stones Maqousi, and Majed Shala. Revolution.” The 1987 Intifada is known as the Stones The subject of the 1987 Intifada is Revolution because of the stones that now to be documented in Gaza in were key amongst its weapons; the an archiving project that specifically children who threw them are known as addresses issues such as people’s daily the Children of Stones. This Intifada was a lives at the time and the customs and form of spontaneous Palestinian popular traditions that have since disappeared protest against the generally miserable from Palestinian society. Contemporary conditions in the refugee camps as well art will acquaint the younger generation as the spread of unemployment, insults with the period of the uprising and to human dignity, and daily oppression remind the local population of this suffered by the Palestinian people under important stage in Palestinian history. Israeli occupation. 82 83 Al-Ma’mal: 02-628 3457; Centre for Jerusalem Studies: 02-628 7517; Custody of the Holy Land: 02-626 6771; The Jerusalem HAIFA Thursday 6 Show VII 02-628 3457; Palestinian Museum: 02-297 4797; 17:00−18:00 On Palestinian Abstraction: Zohdi French-German Cultural Center 02-298 1922 EXHIBITIONS Qadry and the Geometrical Melody of Late Saturday 1 Modernism by Esmail Nashef, Khalil Sakakini JERUSALEM Wednesday 19 18:00−20:00 Manam, Arab Culture Center Cultural Center, organised by Palestinian Art 18:00 Western Wall Tunnels (the Old City), (former City Hall building), organised by the Arab Court – Al Hoash BOOK LAUNCH guided by Mr. Robin Abu Shamsiyeh, Centre for Cultural Association (Haifa) and Al-Mashghal − CONCERTS Jerusalem Studies (Al-Quds University) Arab Centre for Culture and Arts. The exhibition Thursday 6 Thursday 6 17:00–19:00 Wujood - The Grassroots Guide to Saturday 22 runs till November 14 and is open between 16:00 and 20:00. 18:30−19:30 Musical performance by Jerusalem, Grassroots Jerusalem, Ismail Hijazi 9:30 Ramallah Villages (Deir Ghassaneh and ElContainer Group, A.M. Qattan Foundation, 23, Sheikh Jarrah ‘Abwein), in cooperation with RIWAQ, Centre for FILMS organised by Ramallah Municipality/Wein a Jerusalem Studies (Al-Quds University) CONCERTS Thursday 6 Ramallah Saturday 29 Thursday 6 19:00−21:00 The Wanted 18, Arab Culture Saturday 8 10:00 Ottoman Jerusalem (the Old City), guided Center, Haifa, organised by the Arab Cultural 17:00−18:00 Repeated Chronicles by Shadi 18:00 Terra Sancta Organ Festival, Church of by Hisham Khatib, Centre for Jerusalem Studies St. Saviour Association (Haifa) and Al-Mashghal − Arab Zaqatan and Imad Sayrafi, Ottoman Court (Al-Quds University) Centre for Culture and Arts Thursday 13 Building, outdoor amphitheatre, organised by Saturday 8 the Ramallah Municipality 18:00 Terra Sancta Organ Festival, Church of BETHLEHEM St. Saviour 19:00−21:00 Manam, Arab Culture Center, Sunday 9 organised by the Arab Cultural Association and Thursday 20 CONCERTS 17:00−18:00, musical performance by Mohammad Qutati, old municipality building, Friday 7 Al-Mashghal − Arab Centre for Culture and Arts 18:00 Terra Sancta Organ Festival, Church of organised by the Ramallah Municipality St. Saviour 18:00 Terra Sancta Organ Festival, Church of St. Wednesday 12 Thursday 13 Sunday 23 Catherine at the Basilica of the Nativity 19:00−21:00 A World Not Ours, Arab Culture Center, organised by the Arab Cultural 18:00−19:30 closing ceremony of Qalandiya 12:00 Terra Sancta Organ Festival, Emmaus Friday 14 Association and Al-Mashghal − Arab Centre for International, featuring Bil3ax, album launch Al-Qubeibeh, Church of St. Cleophas, 18:00 Terra Sancta Organ Festival, Church of St. Culture and Arts 12 Richter, Awardee of Wein a Ramallah Grant Transportation from Jerusalem and Bethlehem Catherine at the Basilica of the Nativity 2014, Ramallah Cultural Palace, organised by will be provided. Friday 21 LECTURES Qalandiya International Thursday 27 18:00 Terra Sancta Organ Festival, Church of St. Tuesday 4 18:00 Terra Sancta Organ Festival, Church of Catherine at the Basilica of the Nativity 17:00−19:00 Panel Discussion Mana, The CONFERENCES St. Saviour Friday 28 Dreams of Individuals, Their Memories and Thursday 27 17:00 conference with Frédéric Boyer, French- EXHIBITIONS 18:00 Terra Sancta Organ Festival, Church of St. Longing for Palestine, Arab Cultural Association, Catherine at the Basilica of the Nativity organised by the Arab Cultural Association German Cultural Center, Ramallah Saturday 1 to Friday 7 (Haifa) and Al-Mashghal – Arab Centre for 15:00−19:00 Fractures, Al- Ma’mal, Old FILMS Culture and Arts EXHIBITIONS City, Jerusalem, organised by Al-Ma’mal (The Tuesday 4 Saturday 1 to Tuesday, December 23 Jerusalem Show VII) 14:00−15:30 The Jerusalem Show VII Film NABLUS 17:00–19:00 Opening of If I Were a Patriot, 15:00−19:00 BLOCUS, Al- Ma’mal, Old City, Screening Program, Dar Al-Kalima, College an exhibition that highlights the role of Jerusalem, organised by Al-Ma’mal (The of Art and Culture, Bethlehem, organised by EXHIBITIONS Palestinian academic institutions in their urban Jerusalem Show VII) Al-Ma’mal Monday 10 environments, curated by Yazid Anani, organised by Ramallah Municipality in collaboration with Sunday 2 Wednesday 5 Cinema Filistin, a photo exhibition by Julius Birzeit University Museum. The exhibition runs 18:00−21:00 Recounting of Past, Present Matuschik, documenting the cinema landscape 14:00−15:30 The Jerusalem Show VII Film till December 23 and is open daily 9:00–16:00, and Future: Imagery – Beyond Oblivion and in Palestine, French Institute, Nablus Screening Program, Dar Al-Kalima, College of except Fridays and Sundays. Remembering # Zero Edition and Collectors Art and Culture, organised by Al-Ma’mal Saturday 1 to Saturday 15 Room: Recall. The exhibitions are open from Thursday 6 QALANDIYA November 2 to December 31, between 9:00 10:00–18:00 Introduction to Palestinian 14:00−15:30, The Jerusalem Show VII Film and 16:00 daily, except Fridays, Sundays, and CONFERENCES Museums, open Saturday to Thursday, Al-Bireh Screening Program, Dar Al-Kalima, College national holidays. Hosted and organised by the Saturday 8 Municipality Cultural Center, organised by The Palestinian Art Court – Al-Hoash. of Art and Culture, Bethlehem, organised by Palestinian Museum Al-Ma’mal 11:00−13:00 Press conference to launch The Saturday 1 to Saturday 15 TOURS Friday 7 Family Album, Child Center for Culture and Development, Qalandiya Refugee Camp, Your 12:00−18:00 Suspended Accounts, open daily Saturday 1 14:00−15:30, The Jerusalem Show VII Film Pictures, Your Memory, Our History project except Fridays, Sundays, and national holidays, 9:30 The Blossom in Sebastiya Screening Program, Dar Al-Kalima, College of seeks to discover the photographic treasures Ramallah Municipal Theatre, organised by A.M. (Nablus), guided by Dr. Ali Qleibo, Centre for Art and Culture, organised by Al-Ma’mal hidden away in the houses of many people. The Qattan Foundation Jerusalem Studies (Al-Quds University) Thursday 13 project provides rich resources and valuable Saturday 1 to Saturday 15 Sunday 2 14:00−16:00 Film Screening: Sivas, The material for research and various creative 8:30−16:00 MinRASY PROJECTS and MoMRtA, 16:00−17:30 Performance Tour led by Benji Jerusalem Show VII, Dar Al-Kalima, College of projects. Organised by the Palestinian Museum. open daily except Fridays, Saturdays, and Boyadgian, Jerusalem Show VII, Old City, Art and Culture, organised by Al-Ma’mal national holidays, Khalil Sakakini Cultural Center, Jerusalem, organised by Al-Ma’mal RAMALLAH/AL-BIREH organised by MinRASY Projects Friday 7 GAZA Thursday 6 16:00−18:00 Exhibition closing: Jerusalem BOOK LAUNCH EXHIBITIONS 18:30 Des idées qui fleurissent, contemporary Show VII Tour, Al-Ma’mal, New Gate, organised Saturday 1 art exhibition of young artists from Gaza, by Al-Ma’mal Saturday 1 to Saturday 15 17:00−18:00, Ghassan Resurrected by Dr. organised by the collective Eltiqa, French- Saturday 8 87, open 10:00–17:00 daily, except Fridays Yasmine Zahran, Mahmoud Darwish Museum, German Cultural Center 10:00 The Armenian Quarter (the Old City), and national holidays, the premises of Eltiqa Hall, organised by the Ramallah guided by Mr. George Hintlian, Centre for Group and Windows for Contemporary Art, Municipality Jerusalem Studies (Al-Quds University) Al-Rimal, Gaza 84 85 FILMS November 20 Wednesday 12 19:00 Al-Mirya’ wa al-Qurqa, a play that 16:00−17:30 Film Screening Program: The addresses the issues that farmers face in the Jerusalem Show VII, International Academy Jordan Valley, Ashtar Threatre of Art Palestine, organised by Al-Ma’mal, in TOURS collaboration with the International Academy of Art Palestine Sunday 2 18:00−19:30 Film Screening Program: The 08:30−15:30 The Museum of Mathematics Jerusalem Show VII, International Academy and Abu Jihad Museum for Prisoner Movement, of Art Palestine, organised by Al-Ma’mal, in Abu Dis University, organised by The Palestinian collaboration with the International Academy Museum of Art Palestine Tuesday 11 Saturday 15 8:00−17:00 The Battir Environment Museum, 18:00 Die Vermessung Der Welt (German with the Natural History Museum, and the Bank of English subtitles), Mahmoud Darwish Museum Palestine private collection in Bethlehem. Buses leave at 8:00 from The Palestinian Museum Thursday 20 temporary offices in Ramallah, 5 Al-Sahel 15:30 Das Kleine Gespenst (German with Street, organised by the Palestinian Museum. English subtitles), French-German Cultural For registration, please contact the Palestinian Center Museum at 297-4797. LECTURES Saturday 22 Monday 3 10:00 RIWAQ, Ramallah Villages (Deir 10:30−12:00 Artist Talk with Lia Perjovschi, Ghassaneh and ‘Abwein), in cooperation with International Academy of Art Palestine, the Centre for Jerusalem Studies (Al-Quds organised by A.M. Qattan Foundation University). Buses leave at 8:30 from the Palestinian Museum’s temporary offices in Thursday 6 Ramallah, 5 Al-Sahel Street. For registration, 13:00−15:00 See You in The Hague, please contact the Palestinian Museum at International Academy of Art Palestine, 297-4797. organised by International Academy of Art Palestine WORKSHOPS Saturday 1 SPECIAL EVENTS 14:00−16:00 Students workshop, Inside the Tuesday 4 Archive, Ramallah Cultural Palace, organised 17:00−18:00 Ramallah 1964 Seen in 2014, by the Ramallah Municipality in collaboration Ottoman Court Building, outdoor amphitheatre, with Al-Quds Bard College for Arts and Sciences performed by Jumana Daibs and a group of Monday 3 dancers, organised by the Ramallah Municipality 12:00−15:00 Student workshop: Art (between Wednesday 5 “Design Your Self “and “Funky Business,” 18:00−20:00 Symposium Ottoman Ramallah, International Academy of Art Palestine, A Retrospective, Mahmoud Darwish Museum, organised by A.M. Qattan Foundation in Galilee Hall, organised by the Ramallah collaboration Municipality, in partnership with the Institute with International Academy of Art, Palestine for Palestine Studies (IPS) Monday 10 Wednesday 12 13:00− 6:00 workshop with Zuhair Abu-Shayeb 16:00–18 :00 Opening of Science Days on designing book covers, Ramallah Public Palestine 2014. Palestine is celebrating its Library. Registration required with Ramallah largest science spectacle with over 150 events Municipality − Public Library (h.freij@ramallah. from Nazareth to . The event will include ps), organised by Ramallah Municipality. The science films, science cafés, astronomical workshop is six days long. viewings, and many experiments in over 20 locations, the Palestinian Red Crescent TULKAREM Association Hall, Al-Bireh 18:00−19:00 Poetry reading by Zuhair Abu TOURS Shayeb, Ramallah Public Library, organised by Monday 10 the Ramallah Municipality 8:00−17:00 The Tulkarem and Samaritan Thursday 13 museums and talk at Tel Museum, “Theft 10:00− 16:00 Public Symposium Location, of Artefacts and the Role of Government in Location, Location, International Academy of Preserving Heritage,” Tel Balata Museum and Art, Palestine, organised by the International archaeological site. Speakers: Amin Farkh and Academy of Art Palestine Saleh Tawabsheh. Buses leave at 8:00 from THEATRE the Palestinian Museum’s temporary office in Tuesday 18 Ramallah, 5 Al-Sahel Street. For registration, please contact the Palestinian Museum at 19:00 Weltenbrand, performed by Folkwang 297-4797. University of the Arts/Germany, Al-Kasaba Theatre 86 Palestinian Group for the Revival of Popular JENIN (04) Heritage Telefax: 274 7945 Cinema Jenin Tel: 250 2642, 250 2455 Palestinian Heritage Center [email protected], www.cinemajenin.org Telefax: 274 2381, 274 2642 [email protected] Hakoura Center www.phc.ps Telfax: 250 4773 [email protected], www.hakoura-jenin.ps Relief International - Schools Online Bethlehem Community-Based Learning and The Freedom Theatre/Jenin Refugee Camp (02) The Edward Said National Conservatory of Action Center Tel: 250 3345, [email protected] Music Tel: 277 7863 ARTLAB Tel: 627 1711, Fax: 627 1710 NABLUS (09) Mob. 0544 343 798, [email protected] [email protected], ncm.birzeit.edu Association for Artistic Development Tel: 275 0091, Fax: 275 0092 [email protected], www.sabreen.org British Council- Al Najah University Al-Jawal Theatre Group The Magnificat Intstitute Telefax: 237 5950 Telefax: 628 0655 Tel: 626 6609, Fax: 626 6701 Tent of Nations [email protected] [email protected] www.britishcoumcil.org/ps Al-Ma’mal Foundation for Contemporary Art www.magnificatinstitute.org Tel: 274 3071, Fax: 276 7446 Tel: 628 3457, Fax: 627 2312 [email protected], www.tentofnations.org Cultural Centre for Child Development [email protected] Theatre Day Productions The Edward Said National Conservatory of Tel: 238 6290, Fax: 239 7518 www.almamalfoundation.org Tel: 585 4513, Fax: 583 4233 [email protected], www.nutaleb.cjb.net [email protected], www.theatreday.org Music Alruwah Theatre Telefax: 274 8726 Cultural Heritage Enrichment Center Tel: 626 2626, [email protected] Turkish Cultural Centre [email protected], www.birzeit.edu/music Tel. 237 2863, Fax. 237 8275 Tel: 591 0530/1, Fax: 532 3310 [email protected] Al-Urmawi Centre for Mashreq Music [email protected], www.kudusbk.com The Higher Institute of Music Tel: 234 2005, Fax: 234 2004 Telefax: 275 2492, [email protected] French Cultural Centre [email protected], www.urmawi.org Wujoud Museum www.thehigherinstituteofmusic.ps Tel: 238 5914, Fax: 238 7593 Tel: 626 0916, www.wujoud.org, [email protected] America House Turathuna - Centre for Palestinian Heritage [email protected] http://jerusalem.usconsulate.gov/americahouse2.html Yabous Cultural Center (B.Uni.) Nablus The Culture Tel: 626 1045; Fax: 626 1372 Tel: 274 1241, Fax: 274 4440 Tel: 233 2084, Fax: 234 5325 Ashtar for Theatre Productions & Training [email protected], www.yabous.org Telefax: 582 7218 [email protected], www.bethlehem.edu [email protected], www.nablusculture.ps [email protected], www.ashtar-theatre.org BETHLEHEM (02) RAMALLAH AND AL-BIREH (02) British Council HEBRON (02) Tel: 626 7111, Fax: 628 3021 Al-Harah Theatre Al Sanabl Centre for Studies and Heritage A. M. Qattan Foundation [email protected] Telefax: 276 7758, [email protected] Tel: 296 0544, Fax: 298 4886 www.britishcouncil.org/ps Tel: 256 0280, [email protected] [email protected], www.alharah.org www.sanabl.org, www.sanabl.ps [email protected] Centre for Jerusalem Studies/Al-Quds University Alliance Française de Bethléem www.qattanfoundation.org Tel: 628 7517, [email protected] Beit Et Tifl Compound Telefax: 275 0777, [email protected] Telefax: 222 4545, [email protected] Al Kasaba Theatre and Cinematheque www.jerusalem-studies.alquds.edu Tel: 296 5292/3, Fax: 296 5294 Anat Palestinian Folk & Craft Center British Council- Palestine Polytechnic University Community Action Centre (CAC) Telefax: 277 2024, [email protected] [email protected], www.alkasaba.org Tel: 627 3352, Fax: 627 4547, www.cac.alquds.edu Telefax: 229 3717, [email protected] Arab Educational Institute (AEI)-Open Windows www.britsishcouncil.org.ps Al-Kamandjâti Association Educational Bookshop Tel: 274 4030, www.aeicenter.org Tel: 297 3101 Tel: 627 5858, Fax: 628 0814 Children Happiness Center [email protected], www.alkamandjati.com [email protected] Artas Folklore Center Telefax: 229 9545, [email protected] www.educationalbookshop.com Mob: 0597 524 524, 0599 679 492, 0503 313 136 Dura Cultural Martyrs Center Al-Mada Music Therapy Center [email protected] Tel: 241 3196, Fax: 241 3197 Tel: 228 3663, [email protected] [email protected], www.al-mada.ps El-Hakawati Theatre Company www.duramun.org Tel: 583 8836, Mobile: 0545 835 268 Badil Centre Tel: 277 7086 Al-Rahhalah Theatre [email protected], www.el-hakawati.org AMIDEAST Telefax: 298 8091, [email protected] Community-Based Learning and Action Tel: 221 3301/2/3/4, Fax: 221 3305 French Cultural Centre Mob: 0599 097 531 Al-Rua’a Publishing House Tel: 628 2451 / 626 2236, Fax: 628 4324 Center Tel: 296 1613, Fax: 197 1265, Mob: 0599 259 874 [email protected] Tel: 277 7863 France-Hebron Association for Cultural [email protected] Issaf Nashashibi Center for Culture & Literature Bethlehem Academy of Music/ Bethlehem Music Exchanges Telefax: 581 8232, [email protected] Tel: 222 4811 Amideast Society [email protected], wwww.hebron-france.org Tel: 240 8023, Fax: 240 8017 Jerusalem Centre for Arabic Music Tel: 277 7141, Fax: 277 7142 [email protected], www.amideast.org Tel: 627 4774, Fax: 656 2469, [email protected] Hebron Rehabilitation Committee Bethlehem Peace Center Telfax: 225 5640, 222 6993/4 ArtSchool Palestine Melia Art Center Tel: 276 6677, Fax: 276 4670 Tel: 295 9837, [email protected] TeleFax: 628 1377, [email protected] [email protected], www.peacenter.org Palestinian Child Arts Center (PCAC) www.artschoolpalestine.com www.meliaartandtrainingcenter.com Tel: 222 4813, Fax: 222 0855 Catholic Action Cultural Center [email protected], www.pcac.net Ashtar for Theatre Production Palestinian Art Court - Al Hoash Tel: 274 3277, Fax 274 2939 Tel: 298 0037, Fax: 296 0326 Telefax: 627 3501 [email protected], www.ca-b.org The International Palestinian Youth League (IPYL) [email protected], www.ashtar-theatre.org [email protected], www.alhoashgallary.org Tel:222 9131, Fax: 229 0652 Centre for Cultural Heritage Preservation [email protected], www.ipyl.org Baladna Cultural Center Palestinian National Theatre Tel: 276 6244, Fax: 276 6241 Telfax: 295 8435 Tel: 628 0957, Fax: 627 6293, [email protected] [email protected], www.cchp.ps Yes Theater Telefax: 229 1559, Birzeit Ethnographic and Art Museum Sabreen Association for Artistic Development Environmental Education Center www.yestheatre.org, [email protected] Tel. 298 2976, www.virtualgallery.birzeit.edu Tel: 622 7170, [email protected] Tel: 276 5574, [email protected], www.eecp.org British Council www.jerusalem.usconsulate.gov Tel: 296 3293-6, Fax: 296 3297 www.facebook.com/USConGenJerusalem Inad Centre for Theatre and Arts JERICHO (02) Telefax: 276 6263, www.inadtheater.com [email protected] www.britishcouncil.org/ps Sanabel Culture & Arts Theatre International Centre of Bethlehem-Dar Annadwa Jericho Community Centre Tel: 671 4338, Fax: 673 0993 Telefax: 232 5007 [email protected] Tel: 277 0047, Fax: 277 0048 Carmel Cultural Foundation [email protected], www.diyar.ps Jericho Culture & Art Center Tel: 298 7375, Fax: 298 7374 The Bookshop at the American Colony Hotel Telefax: 232 1047 Tel: 627 9731, Fax: 627 9779 ITIP Center “Italian Tourist Information Point” Dar Zahran Heritage Building Telefax: 276 0411, [email protected] Telfax: 296 3470, Mob: 0599 511 800 [email protected] Municipality Theatre [email protected], www.darzahran.org www. americancolony.com Nativity Stationary Library Tel: 232 2417, Fax: 232 2604 Mob: 0598 950 447 88 89 El-Funoun Dance Troupe Sharek Youth Forum Tel: 240 2853, Fax: 240 2851 Tel: 296 7741, Fax: 296 7742 [email protected], www.el-funoun.org [email protected], www.sharek.ps Franco-German Cultural Centre Ramallah Shashat Tel: 298 1922 / 7727, Fax: 298 1923 Tel: 297 3336, Fax: 297 3338 [email protected], www.ccf-goethe-ramallah.org [email protected], www.shashat.org EAST JERUSALEM (02) New Imperial Hotel (45 rooms) Gallery One Tamer Institute for Community Education Tel: 627 2000, Fax: 627 1530 Tel: 298 9181, [email protected] Tel: 298 6121/ 2, Fax: 298 8160 [email protected], www.tamerinst.org 7 Arches Hotel New Metropole Hotel (25 rooms; mr; res) Greek Cultural Centre - “Macedonia” Tel: 626 7777, Fax: 627 1319 Tel: 628 3846, Fax: 627 7485 Telefax: 298 1736/ 298 0546 The Danish House in Palestine (DHIP) [email protected], www.7arches.com [email protected] TeleFax: 298 8457, [email protected], www.dhip.ps New Swedish Hostel Addar Hotel (30 suites; bf; mr; res) Tel: 627 7855, Fax: 626 4124 In’ash Al-Usra Society- Center for Heritage & The Edward Said National Conservatory of Tel: 626 3111, Fax: 626 0791, www.addar-hotel.com [email protected] Folklore Studies Music Alcazar Hotel (38 rooms; bf; mr; res) www.geocities.com/swedishhostel Tel: 240 1123 / 240 2876, Telefax: 240 1544 Tel: 295 9070, Fax: 295 9071 Tel: 628 1111; Fax: 628 7360 [email protected], www.inash.org [email protected], www.birzeit.edu/music [email protected], www.jrscazar.com Notre Dame Guesthouse (142 rooms, Su, bf, mr, cr, res, ter, cf, pf) International Academy of Arts The Palestinian Circus School Ambassador Hotel (122 rooms; bf; cf; mr; res) Tel: 627 9111, Fax: 627 1995 Tel: 296 7601, [email protected] Tel: 281 2000, 0568 880 024 Tel: 541 2222, Fax: 582 8202 [email protected] www.palcircus.ps, info@ palcircus.ps Khalil Sakakini Cultural Center [email protected] www.notredamecenter.org www.jerusalemambassador.com Tel: 298 7374, Fax: 296 6820 The Palestinian Network of Art Centres Petra Hostel and Hotel [email protected], www.sakakini.org Tel: 298 0036, 296 4348/9, Fax: 296 0326 American Colony Hotel (84 rooms; bf; cf; mr; res) Tel: 628 6618 [email protected] Mahmud Darwish Foundation and Museum Tel: 627 9777, Fax: 627 9779 [email protected], www.americancolony.com Pilgrims Inn Hotel (16 rooms; bf; mr; res) Tel: 295 2808, Fax: 295 2809 The Spanish Cultural Center Tel: 627 2416, [email protected] [email protected] Tel. 295 0893, [email protected] Austrian Hospice www.darwishfoundation.org Ritz Hotel Jerusalem (104 rooms, bf, mr) Young Artist Forum Tel: 626 5800, Fax: 627 1472 [email protected], www.austrianhospice.com Tel: 626 9900, Fax: 626 9910 Manar Cultural Center Telefax: 296 7654, [email protected] [email protected] Tel: 295 7937, Fax: 298 7598 Zawyeh Art Gallery Azzahra Hotel (15 rooms, res) www.jerusalemritz.com Mazra’a Qibliyeh Heritage and Tourism Centre Mob. 0597 994 997 Tel: 628 2447, Fax: 628 3960 [email protected], www.azzahrahotel.com Rivoli Hotel Telefax: 281 5825, [email protected] [email protected], www.zawyeh.net Tel: 628 4871, Fax: 627 4879 www.geocities.com/mazraaheritage/ Capitol Hotel (54 rooms; bf; mr; res) Tel: 628 2561/2, Fax: 626 4352 Savoy Hotel (17 rooms) Nawa Institute GAZA STRIP (08) Tel: 628 3366, Fax: 628 8040 Tel: 297 0190, [email protected] Christmas Hotel Seven Arches Hotel (197 rooms; bf; mr; res) Palestine Writing Workshop Al-Qattan Centre for the Child Tel: 628 2588, Fax: 626 4417 Tel: 283 9929, Fax: 283 9949 [email protected], www.christmas-hotel.com Tel: 626 7777, Fax: 627 1319 Mob: 0597 651 408, www.palestineworkshop.com [email protected] [email protected] Palestinian Association for Contemporary Art www.qattanfoundation.org/qcc Commodore Hotel (45 rooms; cf; mr; res) Tel: 627 1414, Fax: 628 4701 St. Andrew’s Scottish Guesthouse PACA Arts & Crafts Village [email protected], www.commodore-jer.com “The Scottie” (19 rooms +Self Catering Tel: 296 7601, fax: 295 1849 Telefax: 284 6405 [email protected], www.pal-paca.org [email protected], www.gazavillage.org Gloria Hotel (94 rooms; mr; res) Apartment) Tel: 628 2431, Fax: 628 2401, [email protected] Tel: 673 2401, Fax: 673 1711 Palestinian Association for Cultural Exchange Ashtar for Culture & Arts [email protected], www.scotsguesthouse.com (PACE) Telefax: 283 3565, [email protected] Golden Walls Hotel (112 rooms) Tel: 627 2416, Fax: 626 4658 St. George Hotel Jerusalem Tel: 240 7611, Telfax: 240 7610 Tel: 627 7232 Fax: 627 7233 [email protected], www.pace.ps Culture & Light Centre [email protected], www.goldenwalls.com Telefax: 286 5896, [email protected] [email protected] Holy Land Hotel (105 rooms; bf; cf; mr; res) www.stgeorgehoteljerusalem.com Popular Art Center Dialogpunkt Deutsch Gaza (Goethe-Insitut) Tel: 240 3891, Fax: 240 2851 Tel: 627 2888, Fax: 628 0265 St. George’s Pilgrim Guest House (25 rooms; [email protected] Tel: 282 0203, Fax: 282 1602 [email protected], www.holylandhotel.com www.popularartcentre.org bf; res) Fawanees Theatre Group Jerusalem Hotel (14 rooms; bf; mr; res; live music) Tel: 628 3302, Fax: 628 2253 Ramallah Center for Human Rights Studies Telefax: 288 4403 Tel: 628 3282, Fax: 628 3282 [email protected] [email protected], www.jrshotel.com (RCHRS) French Cultural Centre St. Thomas Home Tel: 241 3002 Tel: 286 7883, Fax: 282 8811 Jerusalem Meridian Hotel (74 rooms; bf; mr; res) Tel: 628 2657, 627 4318, Fax: 626 4684 Ramallah Cultural Palace [email protected] Tel: 628 5212, Fax: 628 5214 [email protected], www.aset-future.net Tel: 294 5555, Fax: 295 2107 Gaza Theatre www.jerusalem-meridian.com [email protected] Strand Hotel (88 rooms; mr; res) Tel: 282 4860, Fax: 282 4870 Jerusalem Panorama Hotel (74 rooms; bf; mr; res) Tel: 628 0279, Fax: 628 4826 RIWAQ: Centre for Architectural Conservation Tel: 628 4887, Fax: 627 3699 Global Production and Distribution [email protected] Victoria Hotel (50 rooms; bf; res) Tel: 240 6887, Fax: 240 6986 Telefax: 288 4399, [email protected] [email protected], www.riwaq.org www.jerusalempanoramahotel.com Tel: 627 4466, Fax: 627 4171 Holst Cultural Centre [email protected], www.4victoria-hotel.com Sandouq Elajab Theatre Hashimi Hotel Tel: 281 0476, Fax: 280 8896, [email protected] Tel: 628 4410, Fax: 628 4667, [email protected] Tel: 296 5638, 295 3206 BETHLEHEM (02) [email protected] Theatre Day Productions Knights Palace Guesthouse (50 rooms) Telefax: 283 6766, [email protected] Sareyyet Ramallah - First Ramallah Group (FRG) Tel: 628 2537, Fax: 628 2401, [email protected] Alexander Hotel (42 rooms; bf; mr; res) Tel: 295 2690 - 295 2706, Fax: 298 0583 Windows from Gaza For Contemporary Art Legacy Hotel Tel: 277 0780, Fax: 277 0782 [email protected], www.sareyyet.ps Mob. 0599 781 227 - 0599 415 045 Tel: 627 0800, Fax: 627 7739 [email protected] Al-Salam Hotel (26 rooms; 6f; mr; cf; res) [email protected], www.jerusalemlegacy.com Tel: 276 4083/4, Fax: 277 0551, [email protected] Metropol Hotel Angel Hotel Beit Jala Tel: 628 2507, Fax: 628 5134 Tel: 276 6880, Fax: 276 6884 Mount of Olives Hotel (61 rooms; bf; mr; res) [email protected], www.angelhotel.ps Tel: 628 4877, Fax: 626 4427 Ararat Hotel (101 rooms, mr, ter, cf) [email protected], www.mtolives.com Tel: 274 9888, Fax: 276 9887 Mount Scopus Hotel (65 rooms; bf; mr; res) [email protected], www.ararat–hotel.com Tel: 582 8891, Fax: 582 8825, [email protected] Beit Al-Baraka Youth Hostel (19 rooms) National Hotel (99 rooms; bf; cr; res; cf) Tel: 222 9288, Fax: 222 9288 Tel: 627 8880, Fax: 627 7007 Bethlehem Bible College Guest House www.nationalhotel-jerusalem.com 90 91 (11 rooms; mr; pf) [email protected] Chrystal Motel (12 rooms) Pension Miami (12 rooms) Tel: 274 1190, [email protected] Facebook: olive tree tourist village Telefax: 233 3281 Telefax: 295 6808 Beit Ibrahim Guesthouse Paradise Hotel (166 rooms;cf;bf;mr;res;su;pf) International Friends Guesthouse (Hostel) (mr; Ramallah Hotel (22 rooms; bf; mr; res) Tel: 274 2613, Fax: 274 4250 Tel: 274 4542/3 - 274 4544, [email protected] res; ter; cf; pf) Tel: 295 3544, Fax: 295 5029 [email protected] Telfax: 238 1064 www.abrahams-herberge.com St. Antonio Hotel (36 rooms; mr; cf;res;pf) Reef Pension ( village) (8 rooms; res) Tel: 276 6221, Fax: 276 6220 [email protected], www.guesthouse.ps Telefax: 2810881, www.reefhousepension.ps Bethlehem Hotel (209 rooms; bf; cf; mr; res) Tel: 277 0702, Fax: 277 0706, [email protected] Saint Gabriel Hotel Retno Hotel (33 rooms & su; res; mr; gm; sp) Tel: 275 9990, Fax: 275 9991 RAMALLAH and AL-BIREH (02) Telefax: 295 0022, [email protected] Bethlehem Inn (36 rooms; bf; mr; res) [email protected] www.retnohotel.com Tel: 274 2424, Fax: 274 2423 www.st-gabrielhotel.com Al-A’in Hotel (24 rooms and suites; mr; cf) Tel: 240 5925 - 240 4353, Fax: 240 4332 Royal Court Suite Hotel (39 rooms; res; mr; ter; Bethlehem Star Hotel (72 rooms; cf; bf; res) Saint Michael Hotel [email protected] cf; pf; i) Tel: 274 3249 - 277 0285, Fax: 274 1494 Tel: 276 9921/2/3, Fax: 277 2244 Aladdin Hotel (27 rooms bf; mr; ter) Tel: 296 4040, Fax: 296 4047 [email protected] [email protected] [email protected], www.rcshotel.com www.saintmichaelhotel.com Tel: 240 7689, Fax: 240 7687, Mob. 0598 308 382 Bethlehem youth hostel [email protected], www.thealaddinhotel.com Summer Bar (Ankars Garden) Telefax: 274 84 66, http://www.ejepal.org Santa Maria Hotel (83 rooms; mr; res) Tel: 295 2602 Tel: 276 7374/5/6, Fax: 276 7377, [email protected] Al-Bireh Tourist Hotel (50 rooms; cf; res) Casanova Hospice (60 rooms; mr; res) Telefax: 240 0803 Star Mountain Guesthouse (10 rooms; wifi; pf) Tel: 274 3981, Fax: 274 3540 Shepherd Hotel Al-Hajal Hotel (22 rooms; bf) Tel: 296 2705, Telefax: 296 2715 Tel: 274 0656, Fax: 274 4888 [email protected] Casanova Palace Hotel (25 rooms; bf; res) [email protected], www.shepherdhotel.com Telefax: 298 7858 Tel: 274 2798, Fax: 274 1562 Shepherds’ House Hotel (Facilities: Restaurant Al Hambra Palace (Hotel Suites and Resort) GAZA STRIP (08) Dar Sitti Aziza Hotel and Bar, WiFi) Tel: 295 6226 - 295 0031, Fax: 295 0032 Telefax: 274 4848 Tel: 275 9690, Fax: 275 9693 [email protected] [email protected], www.darsittiaziza.com www.alhambra-palace-hotel.com Adam Hotel (76 rooms; bf; cf; mr; res) St. Nicholas Hotel (25 rooms; res; mr) Telefax: 282 3521/19, Fax: 282 5580 El-Beit Guest House (Beit Sahour) (15 rooms) Tel: 274 3040/1/2, Fax: 274 3043 AlZahra Suites TeleFax: 277 5857, [email protected], www.elbeit.org Tel: 242 3019 Al-Deira (22 Suits; cf; mr; res; ter) Saint Vincent Guest House (36 rooms) [email protected], www.alzahrasuites.ps Tel: 283 8100/200/300, Fax: 283 8400 Everest Hotel (19 rooms; bf; mr; res) Tel: 276 0967/8, Fax: 276 0970 [email protected], www.aldeira.ps Tel: 274 2604, Fax: 274 1278 [email protected], www.saintvincentguesthouse.net Al-Wihdah Hotel Telefax: 298 0412 Al Mashtal Hotel Grand Hotel (107 rooms; bf; cf; mr; res) Talita Kumi Guest House (22 rooms; res; mr; cf) Tel: 283 2500, Fax: 283 2510 Tel: 274 1602 - 274 1440, Fax: 274 1604 Tel: 274 1247, Fax: 274 1847 Ankars Suites and Hotel (40 Suites & Rooms, [email protected] [email protected] su,mr,bf,cr,res,ter,cf,gm,pf) www.almashtalarcmedhotels.com Zaituna Tourist Village Tel: 295 2602, Fax: 295 2603, [email protected] Golden Park Resort & Hotel (Beit Sahour) Tel: 275 0655 Almat’haf Hotel Area: D Hostel (50 beds, 2 private appartments) Tel: 285 8444, Fax: 285 8440 (66 rooms; res, bar, pool) Mob: 0569 349 042, [email protected] Tel: 277 4414 [email protected], www.almathaf.ps JERICHO (02) Beauty Inn Al-Quds In­ter­na­tional Hotel (44 rooms; 2 suites; Grand Park Hotel Bethlehem (Has 110 rooms Tel: 296 6477, Fax: 296 6479 located in 7 floors, main restaurant, dining room, Al- Zaytouna Guest House (7 rooms; bf; res; mr) [email protected], www.beautyinn.ps bf; mr; res) conference room and bar.) Telefax: 274 2016 Deir Hijleh Monastery Telefax: 282 5181, 282 6223, 286 3481, 282 2269 Tel: 994 3038, 0505 348 892 Best Eastern Hotel (91 rooms; cf; res) Tel: 275 6400, Fax: 276 3736 Tel: 296 0450, Fax: 295 8452, [email protected] Beach Hotel (25 rooms; bf; mr; res) [email protected], www.grandpark.com Hisham Palace Hotel Telefax: 282 5492, 284 8433 Tel: 232 2414, Fax: 232 3109 Caesar Hotel (46 rooms & su, 2 mr, cr, res, cf) Holy Family Hotel (90 rooms; bf; cf; mr; res;) Tel: 297 9400, Fax: 297 9401 Commodore Gaza Hotel (60 rooms;su; bf) Tel: 277 3432/3, Fax: 274 8650 Inter-Continental Jericho (181 rooms; su; bf; cf; [email protected], www.caesar-hotel.ps Tel: 283 4400, Fax: 282 2623 [email protected] www.holyfamilyhotel.com mr; res; ter; tb) City Inn Palace Hotel (47 rooms; bf; cf; res) Gaza International Hotel (30 rooms; bf; cf; res) Tel: 231 1200, Fax: 231 1222 Tel: 240 8080, Fax: 240 8091 Tel: 283 0001/2/3/4, Fax: 283 0005 Holy Land Hotel [email protected], www.cityinnpalace.com Tel: 277 8962/3, Fax: 277 8961 Jericho Resort Village (60 rooms; 46 studios; bf; Grand Palace Hotel (20 rooms; cr; mr; cf; res) [email protected], www.holylandhotel.net cf; mr; res) Grand Park Hotel & Resorts (84 rooms; 12 grand Tel: 284 9498/6468, Fax: 284 9497 Tel: 232 1255, Fax: 232 2189 House of Hope Guesthouse suites; bf; cf; mr; res; sp; pf) Marna House (17 rooms; bf; mr; res) [email protected] Tel: 298 6194, Fax: 295 6950, [email protected] Tel: 274 2325, Fax: 274 0928 www.jerichoresorts.com Tel: 282 2624, Fax: 282 3322 [email protected] Jerusalem Hotel (22 rooms) Gemzo Suites (90 executive suites; cs; mr; pf; Palestine Hotel (54 rooms; bf; cf; mr; res) House of Peace Hostel Tel: 232 2444, Fax: 992 3109 gm; res) Tel: Tel: 282 3355, Fax: 286 0056 Tel: 276 4739, www.houseofpeace.hostel.com/ Tel: 240 9729, Fax: 240 9532 Telepherique & Sultan Tourist Center [email protected], www.gemzosuites.net Inter-Continental Hotel (Jacir Palace) JENIN (04) (55 rooms) Manarah Hotel (250 rooms; su; bf; cf; mr; res) Tel: 232 1590, Fax: 232 1598 Tel: 276 6777, Fax: 276 6770 Tel: 295 2122, Telefax: 295 3274 Cinema Jenin Guesthouse (7 rooms; 2 su) [email protected] [email protected], www.manarahhotel.com.ps Tel: 250 2455, Mob: 0599 317 968 Lutheran Guesthouse “Abu Gubran” [email protected], www.cinemajenin.org Tel: 277 0047, [email protected], www.diyar.ps Merryland Hotel (25 rooms) HEBRON (02) Tel: 298 7176, Telefax: 298 7074 Haddad Hotel & Resort Manger Square Hotel (220 Rooms; bf; cf; mr; Tel: 241 7010/1/2, Fax: 241 7013 Hebron Hotel Mövenpick Hotel Ramallah (171 rooms and Su; [email protected] res; cr) Tel: 225 4240 / 222 9385, Fax: 222 6760 Tel: 277 8888, Fax: 277 8889 bf; mr; cr; res;ter; cf; gm; pf; sp) www.haddadtourismvillage.com [email protected] Tel: 298 5888, Fax: 298 533 [email protected] North Gate Hotel Web: www.mangersquarehotel.com [email protected] NABLUS (09) [email protected] Tel: 243 5700, Fax: 243 5701 Murad Tourist Resort www.moevenpick-ramallah.com [email protected], www.northgate-hotel.com Tel: 2759880, Fax:2759881, www.murad.ps Al-Qaser Hotel (48 rooms; 7 regular suites, 1 royal Rocky Hotel (22 rooms; cf; res; ter) Nativity BELLS Hotel (95 rooms; bf; cf; mr; res) suite; bf; cf; mr; res) Tel: 296 4470, Telefax: 296 1871 Tel: 274 8880, Fax: 274 8870 Tel: 2341 444, Fax: 2341 944 [email protected], www.nativitybellshotel.ps [email protected], www.alqaserhotel.com Nativity Hotel (89 rooms; bf; cf; mr; res) Al-Yasmeen Hotel & Souq (30 rooms; cf; mr; res) Tel: 277 0650, Fax: 274 4083 Tel: 233 3555 Fax: 233 3666 [email protected], www.nativity-hotel.com [email protected], www.alyasmeen.com Olive Tree Hotel (20 rooms; 6 su; res; sp; bar; Asia Hotel (28 rooms, res) Key: su = suites, bf = business facilities; mr = meeting rooms, cr = conference facilities; res = restaurant, wifi-lobby) Telefax: 238 6220 ter = terrace bar; tb = turkish bath, cf = coffee shop; gm = gym; pf = parking facilities, sp = swimming pool Tel: 276 4660 Fax: 275 3807 92 93 Limoncello (Beit Jala) NABLUS (09) Diwan Art Coffee Shop Continental Tel: 275 8844, Fax: 275 8833 Salim Afandi Barbecues and Oriental Tel: 296 6483 Little Italy Cuisine Tel: 275 5161 Do Re Mi Café (Royal Court) Tel: 237 1332 Continental Cuisine Mariachi (Grand Hotel) Seafood and Qasr al-Jabi restaurant Tel: 296 4040 Tel: 238 4180 Elite Coffee House Italian and Arabic Tel: 274 1440, 274 1602/3 Cuisine Fax: 274 1604 Zeit Ou Zaater (Al-Yasmeen Hotel) Continental Cuisine and Pastries Tel: 296 5169 Massina (Breakfast) Tel: 238 3164, Fax: 233 3666 Lotus and Olive Garden European Coffee Shop Coffee EAST JERUSALEM (02) BETHLEHEM (02) Tel: 274 9110 and Sweets (Jerusalem Meridian Hotel) Middle Tel: 2951 7031, 296 6505 Al-Diwan (Ambassador Hotel) 1890 Restaurant (Beit-Jala) Noah’s Snack/ Ararat Hotel RAMALLAH AND AL-BIREH (02) Eastern and Continental Cuisine Snack Food Middle Eastern, French, and Tel: 628 5212 Tel: 277 8779 Express American Pizza Tel: 541 2213, Fax: 582 8202 [email protected] Tel: 749 888, Fax: 276 9887 911 Café Mexican, Italian, Oriental Tel: 296 6566 Tel: 296 5911 Nafoura Middle Eastern Menu Palmeras Gastropub Continental Alhambra Palace Jerusalem Tel: 626 0034 Abu Eli Restaurant Middle Eastern Fakhr El-Din Restaurant & coffee shop Cuisine Andareen Pub and Barbecues Telefax: 275 6622 Tel: 294 6800 Tel: 626 3535, Fax: 6263737 Nakashian Gallery Café Tel. 274 1897 Mob: 0599 258 435 [email protected] Tel: 627 8077 Fawanees Pastries and Peace Restaurant & Bar , Al Falaha Msakhan and Taboun Abu Shanab Restaurant Barbecues Seafood, Steaks & Middle Eastern Tel: 298 7046 Al-Manakeesh Pizza & Pastries La Rotisserie (Notre Dame Tel: 274 2985 Tel: 290 5124 Tel: 585 6928 Tel: 0595 187 622 Fatuta Reataurant Barbecues, (Birzeit) Hotel) Restaurant, European and Afteem Restaurant Oriental Cuisine Riwaq Courtyard (Jacir Palace – Akasha Oriental Mob. 0599 839 043 Al-Shuleh Grill Shawerma and Mediterranean Menu Tel: 274 7940 Tel: 295 9333 Barbecues Tel: 627 9114, Fax: 627 1995 InterContinental Bethlehem) Coffee Fuego Mexican and Tapas Grill Tel: 627 3768 Al-Areeshah Palace (Jacir Palace Shop and Sandwiches Allegro Italian Restaurant Tel: 29 59426 - 1700 999 888 Dina Café Coffee and Pastry Tel: 276 6777, Fax: 276 6754 (Mövenpick Hotel Ramallah) Italian Amigo Emil Middle Eastern, American, Tel: 626 3344 – InterContinental Bethlehem) Jasmine Café Middle Eastern and Barbecues fine cuisine Indian, and Italian Cuisine Roots Lounge (Beit Sahour) Tel: 298 5888 Tel: 295 0121 Tel: 628 8090, Fax: 626 1457 Panoramic Golden City Barbecues Tel: 276 6777, Fax: 276 6154 Tel: 0598 333 665 Tel: 628 4433, Fax: 627 5224 Al- Riwaq All-day-dining Janan’s Antonio’s (Ambassador Hotel) Al-Hakura Restaurant Middle Eastern The Tent Restaurant (Shepherds’ Tel: 297 5444 and Fast Food restaurant (Mövenpick Hotel Middle Eastern, French, and Italian Cuisine Pasha’s Oriental Food Valley Village) Barbecues Tel: 541 2213 Tel: 582 5162, 532 8342 Tel: 277 3335 Tel: 277 3875, Fax: 277 3876 Ramallah) International, Swiss and K5M - Caterers Cake and Sweets Tel: 295 6813 Arabesque, Poolside, and Patio Patisserie Suisse Fast Food and Al- Khaymeh (Jacir Palace – Oriental cuisine Sima café Tel: 298 5888 Restaurants (American Colony Breakfast InterContinental Bethlehem) Middle Tel: 275 2058 Khuzama Restaurant Oriental Cuisine Tel: 298 8289 Tel: 628 4377 Eastern and Barbecues Awjan Seafood, Breakfast, and Pizza, Coffee Hotel) Western and Middle Eastern Menu Tel: 276 6777, Fax: 276 6154 Singer café Tel: 627 9777, Fax: 627 9779 Petra Restaurant Oriental Cuisine Mob. 0597 492 175 Shop, Lebanese and Italian Cuisine La Vie Café Cafe, Bistro & Bar Tel: 627 7799 Al Makan Bar (Jacir Palace Tel: 297 1776 Tel: 296 4115 Armenian Tavern Armenian and Middle Eastern Food – InterContinental Bethlehem) St. George Restaurant Oriental Pizza House Pizza and Oriental Pastry Cuisine and Barbecues Andre’s Restaurant French and La Vista Café and Restaurant Tel: 627 3854 Snack Bar Tel: 627 3970, 628 8135 Tel: 274 3780, Fax: 274 1833 Italian Cuisine Oriental and Western Cuisine Tel: 276 6777, Fax: 276 6770 Tel: 296 3271 Askidinya Italian and Quick Lunch [email protected] Tel: 296 6477/8 Tel: 532 4590 Tel: 628 4228 Balloons Coffee Shop and Pizza Level 5 Fusion European Tel: 275 0221, Fax: 277 7115 Tachi Chinese Angelo’s Western Menu and Pizza Tel: 274 4382 Tel: 295 6408, 298 1455 Tel: 298 8686 Az-Zahra Oriental food and Pizza RIO Grill and Subs Italian and French Tel: 628 2447 Barbara Restaurant Cuisine Taboo – Restaurant and Bar Ayysha Restaurant Oriental Cuisine Cann Espresso Arabic and Italian Tel: 583 5460 Tel: 274 0130 Cuisine Borderline Restaurant Café Italian [email protected] Oriental and Continental Cuisine Tel: 296 6622 Tel: 297 2125 and Oriental Menu Rossini’s Restaurant Bar French Tel: 274 0711, Mob: 0599 205 158 Azure Restaurant and Coffee Tel: 532 8342 and Italian Cuisine Beit Sahour Citadel Mediterranean Mac Simon Pizza and Fast Food Tel: 628 2964 Cuisine The Square Restaurant and Shop Continental Cuisine Tel: 297 2088 Burghoulji Armenian and Middle Eastern Tel: 277 7771 Coffee Shop Telefax: 295 7850 Tel: 628 2072, Fax: 628 2080 Philadelphia Restaurant Tel: 274 9844 Martini Bar (Caesar Hotel) Mediterranean Menu Bonjour Restaurant and Café Baladna Ice Cream Ice Cream and Tel: 297 9400 Cardo Restaurant Continental Cuisine Tel: 532 2626, Fax: 532 2636 Coffee Shop and Continental Cuisine Zaitouneh (Jacir Palace – Soft Drinks Tel: 627 0800 Tel: 274 0406 Telefax: 295 6721 Mr. Donuts Café Donuts and Coffee Shalizar Restaurant Middle Eastern, InterContinental Bethlehem) Shop Chinese Restaurant Chinese Cuisine Mexican, and Italian Cuisine Christmas Bells Restaurants Continental Cuisine Bel Mondo Italian Cuisine Tel: 240 7196 Tel: 626 3465, Fax: 626 3471 Tel: 582 9061 Oriental Cuisine Tel: 276 6777, Fax: 276 6154 Tel: 298 6759 Tel: 277 6336, Fax: 277 6337 Mr. Fish Seafood Educational Bookshop Books The Gate Café Fresh Juices, Coffee, Caesar’s (Grand Park Hotel) Tel: 295 9555 and Coffee and Tea Dar al-Balad Continental Cuisine JERICHO (02) Continental Cuisine Tel: 627 5858 Tel: 627 4282 Tel: 274 9073 Tel: 298 6194 Mr. Pizza Pizza and Fast Food Al-Nafoura Restaurant (Jericho Tel: 240 3016, 240 8182 El Dorada Coffee Shop and Divano Café and Restaurant Café De La Paix French Cuisine The Scots Bistro Coffee and Pastry Resort Village) Arabic Cuisine and Internet Café Chocolates, Coffee, and Tel: 673 2401, Fax: 673 1711 Tel: 275 7276 Tel: 298 0880 Muntaza Restaurant and Garden Internet [email protected] Barbecues Barbecues and Sandwiches Tel: 626 0993 The Patio (Christmas Hotel) Oriental Tel: 232 1255, Fax: 232 2189 Castana Café Tel: 295 6835 and European Menu Grotto Restaurant Barbecues and Tel: 297 1114 Taboon Flavours Grill International Cuisine with Tel: 628 2588, 626 4418 Al-Rawda Barbecues Na3Na3 Café Italian and Oriental Mediterranean Flavour Tel: 274 8844, Fax: 274 8889 Telefax: 232 2555 Castello Restaurant & Café Oriental Cuisine Tel: 627 4626 Turquoise Lebanese Restaurant Tel: 296 4606 Tel: 627 7232, Fax: 627 7233 Golden Roof Continental Cuisine Green Valley Park Oriental Cuisine Tel: 297 3844/55 Tel: 274 3224 Four Seasons Restaurants and and Barbecues Chinese House Restaurant Nai Resto Café - Argeeleh Versavee Bistro (Bar and Café) Tel: 232 2349 Mob: 0595 403 020 Coffee Shop Barbecues and Shawerma Oriental and Western Food King Gaspar Restaurant & Bar Chinese Cuisine Tel: 628 6061, Fax: 628 6097 (Italian, Asian and Mediterranean Cuisine) Tel: 627 6160 Tel: 296 4081 Lounge and “Le Gourmet” Tel: 276 5301, Fax: 276 5302 Jabal Quruntul Continental Cuisine Newz Bar Gallery Café Snacks and Beverages Victoria Restaurant Middle Eastern (Open Buffet) Clara restaurant and pub pastries’ corner Tel: 540 9974 Il’iliyeh Restaurant Continental Cuisine Tel: 232 2614, Fax: 232 2659 Mob: 0597 348 335 and Arabic Menu Tel: 277 0047 Mövenpick Hotel Ramallah Garden’s Restaurant Tel: 628 3051, Fax: 627 4171 Limoneh Continental Cuisine Dauod Basha Tel: 298 5888 Tel: 581 6463 Layal Lounge Snack Bar Tel: 231 2977, Fax: 231 2976 Tel: 297 4655 Wake up Restaurant Tel: 275 0655 Osama’s Pizza Pizza and Fast Food Goodies Fast Food Tel: 627 8880 Darna Continental Cuisine Tel: 295 3270 Tel: 585 3223 La Terrasse Middle Eastern and Tel: 295 0590/1 Zad Rest. & Café Continental Cuisine Orjuwan Lounge Palestinian-Italian Kan Zaman (Jerusalem Hotel) Tel: 627 7454, 627 2525 Tel: 275 3678 Fusion Mediterranean Cuisine Tel: 297 6870 Tel: 627 1356 94 95 Rama café Resto/Bar Stones Continental Cuisine GAZA STRIP (08) Tel: 298 5376 Tel: 296 6038 Barbecues Al Daar Barbecues Peter’s Place Restaurant & Bar Tabash (Jifna Village) Tel: 288 5827 () Tel: 281 0932 Tel: 289 8054, Mob: 0547 043 029 Middle Eastern and Al-Deira Mediterranean Cuisine Tal El-Qamar Roof Tel: 283 8100/200/300 Café and Restaurant Italian Western Menu Fax: 2838400 Cuisine Tel: 298 7905/ 6 East Jerusalem (02) Armenian Museum, Old City, Tel: 628 2331, Fax: 626 4861, Opening Tel: 297 0705, 297 0706 Almat’haf Mediterranean Cuisine Near the Orient House TCHE TCHE Tel: 285 8444, Fax: 285 8440 hours: Mon.- Sat. from 9:00 - 16:30 • Dar At Tifl Museum (Dar At Tifl Association), , Pizza Inn Pizza and Fast Food Tel: 296 4201 Tel: 628 3251, Fax: 627 3477 • Islamic Museum (The Islamic Waqf Association),­ Old City, Tel: 628 3313, Tel: 298 1181/2/3 Al-Molouke Shawerma Fax: 628 5561, opening hours for tourists: daily from 7:30 - 13:30 • Math Museum, Science Museum, The Vine Restaurant Continental Tel: 286 8397 Philadelphia Restaurant Middle Cuisine Abu Jihad Museum for the Palestinian Prisoners Studies - Al-Quds University, Tel: 279 9753 - 279 0606, Eastern Menu Mob: 0595 403 020, 0568 403 020 Al-Salam Seafood [email protected], opening hours Saturday - Wednesday 8:30 - 15:00 • Camp Women’s Handicraft Tel: 295 1999 Tel: 282 2705, Telefax: 283 3188 THE Q GARDEN Roof-top Coop., Telefax: 656 9385, Fax: 585 6966, [email protected] • WUJOUD Museum, Tel: 626 0916, Fax: Plaza Jdoudna Restaurant and garden International Cusine Avenue 0272625, [email protected], www.wujoud.org Park Middle Eastern Menu Tel: 295 7727 Tel: 288 2100, 288 3100 Tel: 295 6020, Fax: 296 4693 Tomasso’s Pizza and Fast Food Big Bite Fastfood Bethlehem (02) Al-Balad Museum for Production, Tel: 274 1581, Opening hours: 8:00-14:30 Pronto Resto-Café Italian Cuisine Tel: 240 9991/ 2 Tel: 283 3666 Monday through Saturday • Baituna al Talhami Museum, (Folklore Museum) Arab Women’s Union, Tel: 274 Tel: 298 7312 2589, Fax: 274 2431, Opening hours: daily from 8:00 - 13:00/ 14:00 - 17:00 except for Sundays and Thursdays Tropicana Mexican Cuisine, Oriental Carino’s QMH Menu, and Zarb Tel: 286 6343, Fax: 286 6353 afternoon • Bethlehem Peace Center Museum, Tel: 276 6677, Fax: 274 1057, [email protected], www. Tel: 297 34511 Tel: 297 5661 LATERNA peacenter.org, Opening hours: daily from 10:00-18:00 except Sundays from 10:00 - 16:00 • International Nativity Roma Café Italian Light Food UpTown (Ankars Suites and Tel: 288 9881, Fax: 288 9882 Museum, Telefax: 276 0076, [email protected], www.internationalnativitymuseum. Tel: 296 4228 com • Natural History Museum, Telefax:02-276 5574, [email protected], www.eecp.org • Artas Old Village Hotel) Continental Cuisine Light House Rukab’s Ice Cream Ice Cream and Tel: 295 2602 Tel: 288 4884 House/Museum, Mob: 0597 524 524, 0599 679 492, 0502 509 514, [email protected], Opening Hours: Soft Drinks Values Restaurant International and By Appointment • Palestinian Heritage Center, Telefax: 274 2381, [email protected], Tel: 295 3467 Marna House Seafood Telefax: 282 3322, 282 2624 www.palestinianheritagecenter.com Saba Sandwiches Falafel and Tel: 296 6997 Sandwiches Mazaj Coffee House Gaza (08) Al Mathaf, Tel: 285 8444, [email protected], www. almathaf.ps Vatche’s Garden Restaurant Tel: 286 8035 Tel: 296 0116 European Style Samer Middle Eastern Food Tel: 296 5966, 296 5988 Mazaj Resturant Jericho (02) Russian Museum Park Complex, Mob. 0595 076 143 Tel: 282 5003, Fax: 286 9078 Tel: 240 5338 - 240 3088 Zam’n Premium Coffee Coffee Shop Style Orient House Ramallah & Al-Bireh (02) Museum of Palestinian Popular Heritage - In’ash el Usra, In’ash el Usra Scoop Tel: 295 0600 Tel: 295 9189 Telefax: 282 8008, 282 8604 society, Al-Bireh, Tel: 240 2876, Fax: 240 1544, Opening hours: daily from 8:00 - 15:00 except Fridays • Ramallah Zaki Taki Sandwiches Museum, Al-Harajeh St., Across from Arab Bank, Old Town, Ramallah, Telefax: 295 9561, open daily from 8:00 - 15:00 Sangria’s French, Italian, and Mexican Roots - The Club Oriental Cuisine Cuisine Tel: 296 3643 Tel: 288 8666, 282 3999, 282 3777 except friday and Saturday • Saadeh Science House (Alnayzak Science and technology Museum) - Alhaq 1 st. - Old city of Birzeit, Tel. 02-2819040, opening hours Sunday to Thursday from 9:00 - 18:00 • The Birzeit University Tel: 295 6808 Zam’n Premium Coffee Abu Mazen Restaurant Ethnographic and Art Museum Tel: 298 2976, [email protected], Opening hours: daily from 10:00 - 15:00 Sinatra Gourmet Italian and American Masyoun Coffee Shop Style Tel: 221 3833, Fax: 229 3111 Cuisine Tel: 298 1033 except for Fridays and Sundays • The Palestinian Museum, Tel: 297 4797/98, Fax: 297 4795, info@palmuseum. Tel: 297 1028 Al Quds Restaurant org, www.palmuseum.org Zarour Bar BQ Barbecues and Oriental Tel: 229 7773, Fax: 229 7774 Sky Bar (Ankars Suites and Hotel) Cuisine Continental Cuisine Tel: 295 6767, 296 4480 Golden Rooster Tel: 295 2602 Fax: 296 4357 Telefax: 221 6115 Sushi Restaurant (Caesar Hotel) Zeit ou Zaater Pastries and Snacks Hebron Restaurant Tel: 297 9400 Tel: 295 4455 Telefax: 222 7773 Sparkles Bar Cigar bar Ziryab Barbecues, Italian, and Oriental Orient House Restaurant Cuisine Telefax: 221 1525 Mövenpick Hotel Ramallah Tel: 295 9093 Tel: 298 5888 Royal Restaurant East Jerusalem (02) Car Rental • Car & Drive, Tel: 656 5562/3 • Dallah Al-Barakah, Tel: 656 4150 • Tel: 222 7210 Good Luck, Tel: 627 7033, Fax: 627 7688 • Green Peace Rent A Car Ltd., Telefax: 585 9756 • Jerusalem Car Rental & Leasing ltd., Tel: 582 2179, Fax: 582 2173 • Orabi, Tel: 585 3101 • Middle East Car Rental, Tel: 626 2777, Fax: 626 2203, [email protected] • Taxis Abdo,Tel: 585 8202 (Beit Hanina), Tel: 628 3281 (Damascus Gate) • Al-Eman Taxi & Lemo Service, Tel: 583 4599 - 583 5877 • Al-Rashid, Tel: 628 2220 • Al-Aqsa, Tel: 627 3003 • , Tel: 585 5777 • Holy Land, Tel: 585 5555 • Imperial, Tel: 628 2504 • Jaber - Petra, Tel: 583 7275 - 583 7276 • Khaled Al-Tahan, Tel: 585 5777 • Mount of Olives, Tel: 627 2777 • Panorama, Tel: 628 1116 • Tourist Transpor­ ­tation Abdo Tourist, Tel: 628 1866 • Jerusalem of Gold, Tel: 673 7025/6 • Kawasmi Tourist Travel Ltd., Tel: 628 4769, Fax: 628 4710 • Mount of Olives, Tel: 627 1122 • Mahfouz Tourist Travel, Tel: 628 2212, Fax: 628 4015 • Bethlehem (02) Car Rental Murad, Tel: 274 7092 • Nativity Rent a Car, Tel: 274 3532, Fax: 274 7053 Taxis Asha’b, Tel: 274 2309 • Beit Jala, Tel: 274 2629 • Al Fararjeh Taxi - 24 Hours, Tel: 275 2416 • Hebron (02) Car Rental Holy Land, Tel: 222 0811 • Taxis Al-Asdiqa’, Tel: 222 9436 • Al-Itihad, Tel: 222 8750 • Jericho (02) Taxis Petra, Tel: 232 2525 • Nablus (09) Car Rental Orabi, Tel: 238 3383 • Taxis Al-Ittimad, Tel: 237 1439 • Al-Madina, Tel: 237 3501 • Ramallah and Al-Bireh (02) Car Rental Abe Car Services, Mob: 0595 604 062, 054 981 2946 • Orabi, Tel: 240 3521 • Petra, Tel: 295 2602 • TWINS, Tel: 296 4688 • Taxis A.B.E. Car Services (yellow plate), 0598-36-1818 • Al-Bireh, Tel: 240 2956 • Al-Masyoun Taxi, Tel: 295 2230 • Al-Salam, Tel: 295 5805 • Al-Wafa, Tel: 295 5444 • Al-Itihad, Tel: 295 5887 • Hinnawi Taxi, Tel: 295 6302 • Omaya, Tel: 295 6120 • SAHARA Rent a Car Co., Tel: 297 5317/8 • Shamma’ Taxi Co., Tel: 296 0957 • Gaza Strip (08) Car Rental Al-Ahli, Tel: 282 8534 • Al-Farouq, Tel: 284 2755 • Imad, Tel: 286 4000 • Luzun, Tel: 282 2628 • Taxis Al-Nasser, Tel: 286 1844, 286 7845 • Al-Wafa, Tel: 284 9144 - 282 4465 • Azhar, Tel: 286 8858 • Midan Filastin, Tel: 286 5242 96 97 and Travel, Tel: 274 2886, Fax: 276 4962, [email protected] • Terra Santa Tourist Co., Tel: 277 0249 Fax: 277 0250 • Voice of Faith Tours, Tel: 275 70 50 Fax: 275 70 51, [email protected], www.gmtravel.co.il Beit Jala (02) Guiding Star Ltd., Tel: 276 5970, Fax: 276 5971, [email protected] Beit Sahour (02) Alternative Tourism Group, Tel: 277 2151, Fax: 277 2211, [email protected], www.atg. ps • Brothers Travel & Tours, Tel: 277 5188, Fax: 277 5189, [email protected], www.brostours.com East Jerusalem (02) 4M Travel Agency, Tel: 627 1414, Fax: 628 4701, [email protected], • Grace Tours, Tel: 275 7363, Fax: 277 2420, [email protected] • Magi Tours, Telefax: 277 5798, www.4m-travel.com • Abdo Tourist & Travel, Tel: 628 1865, Fax: 627 2973, [email protected] • [email protected] Aeolus Travel & Tours , Tel: 627 1731 Fax: 627 1719, [email protected] • Albina Tours Ltd., Tel: 628 3397, Fax: 628 1215, [email protected]; [email protected], www.albinatours.com • Alliance Hebron (02) AL-Afaq for Travel & Umrah, Telefax: 221 1332, [email protected] • AlArrab Tours Travel Solutions, Tel: 581 7102, Fax: 581 7103, [email protected], www.alliancetravel-jrs.com • Tel: 221 1917, [email protected] • Al-Buhaira Tours and Travel co., Telefax: 225 2095, www.AL-BUHAIRA. Arab Tourist Agency (ATA), Tel: 627 7442, Fax: 628 4366,[email protected] • Atic Tours & Travel Ltd., com, [email protected] • Alkiram Tourism, Tel: 225 6501/2, Fax: 225 6504, [email protected] • Tel: 628 6159, Fax: 626 4023, [email protected], www.atictour.com • Awad & Co. Tourist Agency, Tel: 628 Al Raed Travel Agency, Telefax: 229 3030, Mob: 0599 889 477, [email protected] • Al-Salam Travel and 4021, Fax: 628 7990, [email protected], www.awad-tours.com • Aweidah Bros. Co., Tel: 6282365, Tours Co., Tel: 221 5574, Fax: 223 3747 • Sabeen Travel Tourism, Telefax: 229 4775, [email protected] [email protected] • B. Peace Tours & Travel, Tel: 626 1876, Fax: 626 2065, b.peacetours@ bezeqint.net • Bible Land Tours, Tel: 627 1169, Fax: 627 2218, [email protected] • Blessed Land Tours, Ramallah (02) Al-Asmar Travel Agency, Telefax: 295 4140, 296 5775, [email protected] • All Middle Tel: 628 6592, Fax: 628 5812, [email protected], www.blessedlandtours.com • Carawan Tours and East Pilgrimage and Tourism Coordination Office, Tel: 289 8123, Fax: 289 9174, [email protected], www. Travel, Tel: 582 1273, Fax: 532 1593, [email protected], www.carawan-tours.com, Skype: carawantour. ameptco.com • Amani Tours, Telefax: 298 7013, [email protected] • Anwar Travel Agency, Tel: 295 6388, amin • Daher Travel, Tel: 628 3235, Fax: 627 1574, [email protected], www.dahertravel.com • Dajani 295 1706, [email protected] • Apollo Travel & Tourism Agency, Mob: 0568 038 536, 0568 038 534, Tel: Palestine Tours, Tel: 626 4768, Fax: 627 6927, [email protected] • Dakkak Tours Agency, Tel: 628 241 2510, Fax: 251 2567, [email protected] • Arab Office for Travel & Tourism, Tel: 295 6640, Fax: 2525, Fax: 628 2526, [email protected] • Destination Middle East, [email protected] 295 1331 • Arseema for Travel & Tourism, Tel: 297 5571, Fax: 297 5572, [email protected] • Atlas Tours • Dynamic Links Travel and Tourism Bureau, Tel: 628 4724, Fax: 628 4714, dynamic.links@dynamic-links. & Travel, Tel: 295 2180, Fax: 298 6395, www.atlasavia.com • Damas Holidays for Travel and Tourism, Tel: net • George Garabedian Co., Tel: 628 3398, Fax: 628 7896, [email protected] • GEMM Travel, Tel: 628 241 2285, Fax: 241 2281, [email protected], www.damasholidays.ps • Darwish Travel Agency, Tel: 295 2535/6, [email protected] • Guiding Star Ltd., Tel: 627 3150, Fax: 627 3147, mark@guidingstar2. 6221, Fax: 295 7940 • Golden Globe Tours, Tel: 296 5111, Fax: 296 5110, [email protected] • Issis & com, www.guidingstarltd.com • Holy Jerusalem Tours & Travel, Tel: 540 1668; Fax: 540 0963, info@ Co., Tel: 295 6250, Fax: 295 4305 • Jordan River Tourist & Travel Agency, Tel: 298 0523, Fax: 298 0524 • holyjerusalemtours.com, www.holyjerusalemtours.com • Holy Land Tours, Tel: 532 3232, Fax: 532 3292, info@ Kashou’ Travel Agency, Tel: 295 5229, Fax: 295 3107, [email protected] • Mrebe Tours & Travel, holylandtours.biz • Jata Travel Ltd., Tel: 627 5001, Fax: 627 5003, [email protected] • Jiro Tours, Tel: Tel: 295 4671, Fax: 295 4672, [email protected] • The Pioneer Links Travel & Tourism Bureau, Tel: 240 627 3766, Fax: 628 1020, [email protected], www.jirotours.com • Jordan Travel Agency, Tel: 628 4052, 7859, Fax: 240 7860, [email protected] • Travel House For Travel & Tourism, Tel: 295 7225, Fax: Fax: 628 7621 • Jerusalem Orient Tourist Travel, Tel : 628 8722, Fax: 627 4589, [email protected] • JT 296 2634, www.travelhouse.ps • Rahhal Tours & Travel, Tel: 242 3256, Fax: 242 9962, [email protected], & T, Tel: 628 9418, 628 9422, Fax: 628 9298, [email protected], www.jttours.com • KIM’s Tourist & Travel www.rahhalyours.ps • Raha Tours and Travel, Tel: 296 1780, Fax: 296 1782, www.rahatt.com, www.rahatravel. Agency, Tel: 627 9725, Fax: 627 4626, [email protected], www.kimstours.com • Lawrence Tours & Travel, com • Reem Travel Agency, Tel: 295 3871, Fax: 295 3871 • Royal Tours, Tel: 296 6350/1, Fax: 296 6635 Tel: 628 4867, Fax: 627 1285, [email protected] • Lions Gate Travel & Tours, Tel: 627 7829, Fax: • Sabeen Travel Tourism, Telefax: 240 5931, [email protected] • Salah Tours, Tel: 295 9931, Fax: 298 627 7830, Mobile: 0523 855 312, [email protected] • Lourdes Tourist & Travel Agency, Tel: 627 7206 • Shbat & Abdul Nur, Tel: 295 6267, Fax: 295 7246 5332, Telefax: 627 5336, [email protected] • Mt. of Olives Tours Ltd., Tel: 627 1122, Fax: 628 5551 Jenin (04) Asia Travel Tourism, Telefax: 243 5157, www.asia-tourism.net • Al Sadeq Travel & Tourism, [email protected], www.olivetours.com • Nawas Tourist Agency Ltd., Tel: 628 2491, Fax: 628 Tel: 243 8055, Fax: 243 8057, email: [email protected] • Riviera Tours And Travel, Tel: 250 4140, Fax: 5755 • Nazarene Tours and Travel, Tel: 627 4636, Fax: 627 7526 • Near East Tourist Agency (NET), 250 4142, rivieratours@ hotmail.com, [email protected] Tel: 532 8706, Fax: 532 8701, [email protected], www.netours.com • O.S. Hotel Services, Tel: 628 9260, Fax: 626 4979, [email protected] • Overseas Travel Bureau, Tel: 628 7090, Fax: 628 Nablus (09) Almadena Tours, Tel: 239 3333, Telefax: 239 3366, [email protected], www.almadena. 4442, [email protected] • Priority Travel and Tours LTD., Tel: 627 4207, Fax: 627 4107 • Safieh ps • Cypress Tours, Telfax: 238 1797, [email protected], www.cypress-tours.com • Dream Travel & Tours & Travel Agency, Tel: 626 4447, Fax: 628 4430, [email protected] • Samara Tourist Tourism, Tel: 233 5056, Fax: 237 2069 • Firas Tours, Tel: 234 4565, Fax: 234 7781 • Hittin Travel & Tours, Tel: & Travel Agency, Tel: 627 6133. Fax: 627 1956, [email protected] • Shepherds Tours & 238 2298, Fax: 233 8092, www. hittin-travel.com • Top Tour, Tel: 238 9159, Fax: 238 1425, toptourandtravel@ Travel, Tel: 6284121- 6287859, Fax: 6280251, [email protected], www.shepherdstours.com yahoo.com • Yaish International Tours, Telefax: 238 1410, 238 1437, [email protected] • Zorba’s Travel • Shweiki Tours Ltd., Tel: 673 6711, Fax: 673 6966 • Sindbad Travel Tourist Agency, Tel: 627 2165, Fax: Show, Tel: 234 4959, Mob: 0569 282 726 627 2169, [email protected], www.Sindbad-Travel.com • Swift Travel, Tel: 628 0704, Fax: 627 2783, [email protected] • Terra Sancta Tourist Co, Tel: 628 4733, Fax: 626 4472 • Tower Tours & Travel Tulkarem (09) Faj Tours, Tel: 2672 486, Fax: 2686 070, [email protected] Ltd., Tel: 628 2365, Fax: 628 2366, [email protected], www.tower-tours.com • Tony Tours Ltd., Tel: 244 2050, Fax: 244 2052, [email protected] • Traveller Experience Tours, Telefax: 585 8440, Mob. 0548 Gaza Strip (08) Al-Muntazah Travel Agency, Tel: 282 7919 Fax: 282 4923 • Halabi Tours and Travel 050 383, [email protected], www.travellerexperience.com • United Travel Ltd., Tel: 583 3614, Fax: Co., Tel: 282 3704, Fax: 286 6075, [email protected], www.halabitours.ps • Maxim Tours, Tel: 282 583 6190, [email protected], www.unitedtravelltd.com • Universal Tourist Agency, Tel: 628 4383, Fax: 626 4415, Fax: 286 7596 • National Tourist Office, Tel: 286 0616, Fax: 286 0682, [email protected] • Time 4448, [email protected], www.universal-jer.com • William Tours & Travel Agency, Tel: 623 1617, Fax: 624 Travel Ltd., Tel: 283 6775, Fax: 283 6855, [email protected] 1126, [email protected] • Yanis Tours & Travel, Telefax: 627 5862, [email protected] • Zatarah Tourist & Travel Agency, Tel: 627 2725, Fax: 628 9873, [email protected] Bethlehem (02) ACA Travel & Tourism, Tel: 274 1115, Fax: 275 2263, [email protected], www.aca.ps • Angels Tours and Travel, Tel: 277 5813, Fax: 277 5814, [email protected], www.angelstours.com.ps • Arab Agency Travel & Tourism, Tel: 274 1872, Fax: 274 2431, [email protected], www.aca-palestine. com • Bethlehem Star Travel, Telefax: 277 0441, [email protected], www.bst.ps • Crown Tours & Travel Co. Ltd., Tel: 274 0911, Fax: 274 0910, [email protected], www.crown-tours.com • East Wind Tours & Travel, Tel: Air France and KLM, Tel: 02-628 2535/6 (Jerusa­lem), Tel: 08-286 0616 (Gaza) • Air Sinai – Varig, Tel: 02-627 277 3316, Fax: 277 3315, [email protected], www.eastwindtourz.com • Four Seasons Co. Tourism & 2725 (Jerusalem), Tel: 08-282 1530 (Gaza) • Alitalia (GSA), Tel: 627 1731, Fax: 627 1719, azgsa@aeolus-travel. Travel, Tel: 277 4401, Fax: 277 4402, [email protected] • Gloria Tours & Travel, Tel: 274 0835, Fax: 274 com • Austrian Airlines Tel: 09-238 2065, Fax: 09-237 5598 (Nablus) • Apollo Travel & Tourism, Tel: 02-241 3021, [email protected] • Golden Gate Tours & Travel, Tel: 276 6044, Fax: 276 6045, [email protected] • 2510, Fax: 02-241 2567 (Ramallah), Mob: 0568 038 536 • British Airways PLC, Tel: 02-628 8654, Telefax: Kukali Travel & Tours, Tel: 277 3047, Fax: 277 2034, [email protected] • Laila Tours & Travel, Tel: 277 7997, 02- 628 3602, (Jerusalem) • Cyprus Airways, Tel: 02-240 4894 (Al-Bireh) • Delta Airlines, Tel: 02-296 7250, Fax: 277 7996, [email protected], www.Lailatours.com • Lama Tours International, Tel: 274 3717, Fax: 274 Telefax: 02-298 6395 (Ramallah) • Egypt Air, Tel: 02-298 6950/49 (Ramallah), Tel: 08-282 1530 (Gaza) • Emirates 3747, [email protected] • Madian Tours & Travel Co.Ltd, Tel: 275 1929, [email protected] • Millennium Airlines, Tel: 02-296 1780 (Ramallah) • Etihad Air Ways, Tel: 02-295 3907 / 02-295 3912 / 02-295 3913, Transportation, TeleFax: 676 7727, 050-242 270 • Mousallam Int’l Tours, Tel: 277 0054, Fax: 277 0054, Fax: 02-295 3914, [email protected] (Ramallah), Tel: 02-295 3912/3 (Ramallah) • Iberia, Tel: 02-628 3235/7238 [email protected] • Nativity Tours and Travel, Tel: 276 1124, TeleFax: 276 1125, info@thenativitytours. (Jerusalem) • Lufthansa, Tel: 09-238 2065, Fax: 09-237 5598 (Nablus) • Malev-Hungarian Airlines, Tel: 02-295 com, www.thenativitytours.com • Sansur Travel Agency, Tel: 274 4473, Telefax: 274 4459 • Sky Lark Tours 2180 (Ramallah) • Middle East Car Rental, Tel: 02-295 2602, Fax: 295 2603 • PAL AVIATION, Tel. 02-296 7250 Telefax: 02-298 6395 (Ramallah) • Palestine Airlines, Tel: 08-282 2800 (Gaza), Tel: 08-282 9526/7 (Gaza) • Qatar 98 99 Airways, Tel: 02-240 4895 (Al-Bireh), Tel: 08-284 2303 (Gaza) • Royal Jordanian Airways, Tel: 02-240 5060 (Ramallah), Tel: 08-282 5403/13 (Gaza) • SN Brussels Airlines, Tel: 02-295 2180 (Ramallah) • SAS Scandinavian Airlines, Tel: 02-628 3235/7238 (Jerusalem) • South African Airways, Tel: 02-628 6257 (Jerusalem) • Swiss International Airlines, Tel: 02-295 2180 (Ramallah) • Tunis Air, Tel: 02-298 7013 (Ramallah), Tel: 08-286 0616 (Gaza) • Turkish Airlines, Tel: 02-277 0130 (Bethlehem) Airport Information Gaza International Airport, Tel: 08-213 4289 • Ben Gurion Airport, Tel: 03-972 3344

East Jerusalem (02) Hospitals Augusta Victoria, Tel: 627 9911 • Dajani Maternity, Tel: 583 3906 • Hadassah (Ein Kerem), Tel: 677 7111 • Hadassah (Mt. Scopus), Tel: 584 4111 • Maqassed, Tel: 627 0222 • Red Crescent Maternity, Tel: 628 6694 • St. John’s Opthalmic, Tel: 582 8325 • St. Joseph, Tel: 591 1911 • Clinics and Centers Arab Health Center, Tel: 628 8726 • CHS Clinics, Tel: 628 0602/0499 • Ibn Sina Consulates East Jerusalem (02) Apostolic Delegation, Tel: 628 2298, Fax: 628 1880 • Belgium, Tel: Medical Center, Tel: 540 0083/9, 532 2536 • Jerusalem First Aid Clinic, Tel: 626 4055 • Medical Relief 582 8263, Fax: 581 4063, [email protected] • European Community - Delegation to the OPT, Tel: 541 Womens, Health Clinic, Tel: 583 3510 • Palestinian Counseling Center, Tel: 656 2272, 656 2627 • Peace 5888, Fax: 541 5848 • France, Tel: 591 4000, Fax: 582 0032 • Great Britain, Tel: 541 4100, Fax: 532 2368, Medical Center, Tel: 532 7111, 532 4259 • Red Crescent Society, Tel: 582 8845 • Spafford Children’s Clinic, [email protected], www.britishconsulate.org • Greece, Tel: 582 8316, Fax: 532 5392 • Italy, Tel: Tel: 628 4875 • The Austrian Arab Community­ Clinic (AACC), Tel: 627 3246 • The Jerusalem Princess 561 8966, Fax: 561 9190 • Spain, Tel: 582 8006, Fax: 582 8065 • Swedish Consulate General, Tel: 646 Basma Center for Disabled Children, Tel: 628 3058 5860, Fax: 646 5861 • , Tel: 591 0555-7, Fax: 582 0214, [email protected], www.kudus. bk.mfa.gov.tr • United States of America, Tel: 622 7230, Fax: 625 9270 Bethlehem (02) Hospitals Al-Dibis Maternity, Tel: 274 4242 • Al-Hussein Government, Tel: 274 1161 • Bethlehem Arab Society for Rehabilitation, Tel: 274 4049-51, Fax: 274 4053 • Caritas Baby, Tel: Representative Offices to the PNA Ramallah & Al-Bireh (02) Argentina Representative Office 275 8500, Fax: 275 8501 • Mental Health, Tel: 274 1155 • Shepherd’s Field Hospital, Tel: 277 5092 • St. to the PA, Tel: 241 2848/9, Fax: 241 2850, [email protected] • Australia, Tel: 242 5301, Fax: 240 Mary’s Maternity, Tel: 274 2443 • The Holy Family, Tel: 274 1151, Fax: 274 1154 • Clinics and Centers 8290, [email protected], [email protected] • Austria, Tel: 240 1477, Fax: 240 0479 • Brazil, Tel: Beit Sahour Medical Center, Tel: 277 4443 • Bethlehem Dental Center, Tel: 274 3303 241 3753, Fax: 241 3756, [email protected] • Bolivarian Republic of Venezuela, Tel: 240 58 60/1, Fax: 2405862, [email protected], [email protected] • Hebron (02) Hos­pi­tals Amira Alia, Tel: 222 8126 • Al-Ahli, Tel: 222 0212 • Al-Meezan, Tel: 225 7400/1 Canada, Tel: 297 8430, Fax: 297 8446, [email protected] • Chile, Tel: 296 0850, Fax: 298 4768, • Mohammed Ali, Tel: 225 3883/4 • Shaheera, Tel: 222 6982 • St. John’s Opthalmic, Tel: 223 6047 • [email protected] • Cyprus, Tel: 241 3206, Fax: 241 3208 • Czech Republic, Tel: 296 5595, Fax: The Red Crescent, Tel: 222 8333 • Yattah Governmental Hospital, Tel: 227 1017, 227 1019 • Clinics and 296 5596 • Denmark, Tel: 242 2330, Fax: 240 0331 • Egypt, Tel: 297 7774, Fax: 297 7772 • Finland, Tel: Centers Red Crescent Society, Tel: 222 7450 • UPMRC, Tel: 222 6663 240 0340, Fax: 240 0343 • Germany, Tel: 298 4788, Fax: 298 4786, [email protected] • Hungary, Tel: 240 7676, Fax: 240 7678, [email protected] • India, Tel: 290 3033, Fax: 290 3035, roi_ramallah@ Jericho (02) Hospitals Jericho Government, Tel: 232 1967/8/9 • Clinics and Centers UPMRC, Tel: palnet.com • Ireland, Tel: 240 6811/2/3, Fax: 240 6816, [email protected] • Japan, Tel: 241 3120, 232 2148 Fax: 241 3123 • Jordan, Tel: 297 4625, Fax: 297 4624 • Lithuania, Tel: 241 5290, office.ramallah@mfa. Hospitals Al-Aqsa Hospital and Medical Center, Tel: 294 7666 • Al-Ittihad, Tel: 237 1491 lt • Mexico, Tel: 297 5592, Fax: 297 5594, [email protected] • Norway, Tel: 235 8600, Fax: 235 Nablus (09) • Al-Watani, Tel: 238 0039 • Al-Zakat Hospital (TolKarem), Tel: 268 0680 • Aqraba Maternity Home, Tel: 8699, [email protected] • , Tel: 297 1318, Fax: 297 1319 • , Tel: 240 7291/3, Fax: 240 7294 259 8550 • Rafidia, Tel: 239 0390 • Salfit Emergency Governmental Hospital, Tel: 251 5111 • Specialized • Representative Office of Republic of Slovenia in Palestine, Tel. 02-2413055, Fax. 02-2413054, slovenia. Arab Hospital, Tel: 239 0390 • St. Luke’s, Tel: 238 3818 • UNRWA Qalqilia Hospital (Qalqiliya), Tel: 294 [email protected] • Republic of Korea, Tel: 240 2846/7, Fax: 240 2848 • Russian Federation, Tel: 240 0008 • Clinics and Centers Al-Amal Center, Tel: 238 3778 • Arab Medical Center, Tel: 237 1515 • Hagar 0970, Fax: 240 0971 • South , Tel: 298 7355, Fax: 298 7356, [email protected], www.sarep.org • (Handicapped Equipment Center), Tel: 239 8687 • Red Crescent Society, Tel: 238 2153 • UPMRC, Tel: 283 7178 Sri Lanka, Telefax: 290 4271 • Switzerland, Tel: 240 8360, [email protected] • The , Tel: 240 6639, Fax: 240 9638 • The People’s Republic of China, Tel: 295 1222, Fax: 295 1221, chinaoffice@ Ramallah and Al-Bireh (02) Hospitals Arabcare Hospital, Tel: 298 6420 • AL-Karmel Maternity palnet.com Home, Tel: 247 1026 • Al-Mustaqbal Hospital, Tel: 240 4562 • AL-Nather Maternity Hospital, Tel: 295 5295 • Ash-Sheikh Zayed Hospital, Tel: 298 8088 • Birziet Maternity Home, Tel: 281 0616 • Care Specialized Egypt, Tel: 282 4290, Fax: 282 0718 • Germany, Tel: 282 5584, Fax: 284 4855 • Gaza Strip (08) Dental Center, Tel: 297 5090 • Khaled Surgical Hospital, Tel: 295 5640 • Ramallah Government Hospitals, Jordan, Tel: 282 5134, Fax: 282 5124 • Morocco, Tel: 282 4264, Fax: 282 4104 • Norway, Tel: 282 4615, Tel: 298 2216/7 • Red Crescent Hospital, Tel: 240 6260 • Clinics and Centers Arab Medical Center, Tel: Fax: 282 1902 • Qatar, Tel: 282 5922, Fax: 282 5932 • South Africa, Tel: 284 1313, Fax: 284 1333 • Tunisia, 295 4334 • Arabcare Medical Center, Tel: 298 6420 • Emergency & Trauma Center, Tel: 298 8088 • Harb Tel: 282 5018, Fax: 282 5028 Heart Center, Tel: 296 0336 • Modern Dental Center, Tel: 298 0630 • National Center for Blood Diseases United Nations and International Organisations FAO - Food and Agriculture Organization of the United Nations “Hippocrates” Thalessemia and Hemophilia Center, Tel: 296 5082, Fax: 296 5081 • Patients’ Friends Society Jerusalem (02), Tel: 533 9400, 532 2757, Fax: 540 0027, [email protected], www.fao.org • IBRD - International Bank K. Abu Raya Reha­ bili­ tation­ Centre, Tel: 295 7060/1 • Palestinian Hemophilia Association-PHA, Telefax: for Reconstruction and Devel­ opment­ (World Bank), West Bank (02), Tel: 236 6500, Fax: 236 6543, Gaza (08) Tel: 282 4746 297 5588 • Peace Medical Center, Tel: 295 9276 • Red Crescent Society, Tel: 240 6260 • UPMRC, Tel: Fax: 282 4296, [email protected] • IMF, - International Monetary Fund, www.imf.org, 298 4423, 296 0686 Gaza (08), Tel: 282 5913; Fax: 282 5923, West Bank (02), Tel: 236 6530; Fax: 236 6543 • ILO - International Labor Organization, Jerusalem (02), Tel: 626 0212, 628 0933, Fax: 627 6746, [email protected], Ramallah (02), Gaza Strip (08) Hospitals Al-Ahli Al-Arabi, Tel: 286 3014 • Dar Al-Salam, Tel: 285 4240 • Nasser, Tel: Tel: 290 0022, Fax: 290 0023, Nablus (09), Tel: 237 5692 - 233 8371, Fax: 233 8370 • OHCHR - Office of the 205 1244 • Shifa, Tel: 286 2765 • Clinics and Centers Arab Medical Center, Tel: 286 2163 • Beit Hanoun High Commissioner for Human Rights, Gaza (08), Tel: 282 7021, Fax: 282 7321, [email protected], West Bank Office, Clinic, Tel: 285 8065 • Dar Al-Shifa, Tel: 286 5520 • Hagar (Handicapped Equipment Center), Tel: 284 2636 • Telefax: 02-296 5534 • UNESCO - United Nations Educational, Scientific, and Cultural Organization, Ramallah (02), Tel: St. John’s Opthalmic, Tel: 284 8445 • UPMRC, Tel: 282 7837 295 9740, Fax: 295 9741, [email protected] • UNFPA - United Nations Population Fund, Jerusalem (02), Tel: 581 7292, Fax: 581 7382, [email protected], www.unfpa.ps • UNICEF - United Nations Children’s Fund, Jerusalem (02), Tel: 584 0400, Fax: 583 0806, Gaza (08), Tel: 286 2400, Fax: 286 2800, [email protected] • UNIFEM - United Nations Development Fund for Women, Telefax: 628 0450, Tel: 628 0661 • UN OCHA - United Nations Office for Coordination of Humanitarian Affairs, Tel: 582 9962/02 - 582 5853, Fax: 582 5841, [email protected], www.ochaopt. org • UNRWA - United Nations Relief and Works Agency, Gaza (08), Tel: 677 7333, Fax: 677 7555, unrwapio@. org, West Bank (02), Tel: 589 0401, Fax: 532 2714, [email protected] • UNSCO - Office of the Special Coordinator for the Middle East Peace Process, Tel: 08-284 3555/02-568 7276, Fax: 08-282 0966/02-568 7288, [email protected], www.unsco.org • UNTSO - United Nations Truce Supervision Organization, Jerusalem East Jerusalem (02) Quds Bank (Al-Ezzarieh), Tel: 279 8803 • Arab Bank (Al-Ezzarieh), Tel: 279 6671, (02), Tel: 568 7222 - 568 7444, Fax: 568 7400, [email protected] • WFP - World Food Programmeme, Fax: 279 6677 • Arab Bank (Al-Ram), Tel: 234 8710, Fax: 234 8717 • Bank of Palestine (Abu Dees), Tel: 1700 Gaza (08), Tel: 282 7463, Fax: 282 7921, Jerusalem (02), Tel: 540 1340, Fax: 540 1227, [email protected] 150 150 • Center for Development Consultancy (CDC), Tel: 583 3183, Fax: 583 3185 • Commercial­ Bank • WHO - World Health Organization, Jerusalem (02), Tel: 540 0595, Fax: 581 0193, [email protected], Gaza (08), of Palestine, Tel: 279 9886, Fax: 279 9258 Tel: 282 2033, Fax: 284 5409, [email protected] • World Bank, Tel: 236 6500, Fax: 236 6543 Bethlehem (02) Arab Bank, Tel: 277 0080, Fax: 277 0088 • Arab Land Bank, Tel: 274 0861 • Cairo- United Nations Development Programmeme (UNDP), Programmeme of Assistance to the Palestinian People (PAPP) Amman Bank, Tel: 274 4971, Fax: 274 4974 • Jordan Ahli Bank, Tel: 277 0351 • Jordan National Bank, 4 Al-Ya’qubi Street, Jerusalem, Tel: 02 6268200, Fax: 02 6268222, E-mail: [email protected] / URL: http://www.papp.undp.org 100 101 Tel: 277 0351, Fax: 277 0354 • Bank of Palestine, Tel: 1700 150 150 • Palestine Investment Bank, Tel: 277 0888, Fax: 277 0889 Hebron (02) Quds Bank, Tel: 221 1357 • Al-Ahli Bank, Tel: 222 4801/2/3/4 • Arab Bank, Tel: 222 6410, Fax: 222 6418 • Bank of Palestine, Tel: 1700 150 150 • Cairo-Amman Bank, (Wadi Al-Tuffah), Tel: 222 5353/4/5 • Cairo-Amman Bank, (Al-Balad), Tel: 222 9803/4 • Cairo-Amman Bank, (The Islamic Branch), Tel: 222 7877 • Islamic Arab Bank, Tel: 2254156/7 • Islamic Bank, Tel: 222 6768 • Jordan Bank, Tel: 222 4351/2/3/4 • Palestine Investment Bank, Tel: 225 2701/2/3/4 • The Housing Bank, Tel: 225 0055

Ramallah (02) Quds Bank (Al-Masyoon), Tel: 297 0014, (El-Bireh), Tel: 298 3391 • National Bank, (Hebron), Tel: 221 6222, Fax: 221 6231, (Ramallah: HQ), Tel: 294 6090, Fax: 294 6114, (Al Masyoun Branch), Tel: 297 7731, Fax: 297 7730, (Al Irsal Branch), Tel: 297 8700, Fax: 297 8701, (Nablus), Tel: 238 0802, Fax: 238 0801 • Arab Bank, (Al-Balad) Tel: 298 6480, Fax: 298 6488, (Al-Bireh), Tel: 295 9581, Fax: 295 9588, (Al-Manara) Tel: 295 4821, Fax: 295 4824, (Masyoun Branch), Tel: 297 8100 • Arab Land Bank, Tel: 295 8421 • Bank of Palestine, 1700 150 150, (Al-Irsal) Tel: 296 6860, Fax: 296 6864 • Arab Palestinian Investment Bank, Tel: 298 7126, Fax: 298 7125 • Beit Al-Mal Holdings, Tel: 298 6916, Fax: 298 6916 • Jordan Ahli Bank, Tel: 298 6313, Fax: 298 6311• Cairo-Amman Bank, Tel: 298 3500, Fax: 295 5437 • The Center for Private Enterprise Development, Tel: 298 6786, Fax: 298 6787 • Commercial Bank of Palestine, Tel: 295 4141, Fax: 295 4145 • Cooperative Development Unit, Tel: 290 0029, Fax: 290 0029 • Deutsche Ausgleichsbank (DTA), Tel: 298 4462, Fax: 295 2610 • The Housing Bank, Tel: 298 6270, Fax: 298 6276 • International Islamic Arab Bank, Tel: 240 7060, Fax: 240 7065 • Jordan Bank, Tel: 295 8686, Fax: 2958684 • Jordan-Gulf Bank, Tel: 298 7680, Fax: 298 7682 • Jordan-Kuwait Bank, Tel: 240 6725, Fax: 240 6728 • Jordan National Bank, Tel: 295 9343, Fax: 295 9341 • Palestine International Bank (PIB), Tel: 298 3300, Fax: 298 3333 • Palestine Investment Bank, Tel: 298 7880, Fax: 298 7881 • Palestine Islamic Bank, Tel: 295 0247, Fax: 295 7146 • Union Bank, Tel: 298 6412, Fax: 295 6416

Gaza Strip (08) Quds Bank (Al-Remal), Tel: 284 4333 • Arab Bank, Tel: 08-286 6288, Fax: 282 0704, (Al-Rimal), Tel: 282 4729, Fax: 282 4719, (Khan Younis) Tel: 205 4775, Fax: 205 4745, (Karny), Tel: 280 0020, Fax: 280 0028 • Arab Land Bank, Tel: 282 2046, Fax: 282 1099 • Bank of Palestine, 1700 150 150 • Beit Al-Mal Holdings, Tel: 282 0722, Fax: 282 5786 • Cairo-Amman Bank, Tel: 282 4950, Fax: 282 4830 • Commercial Bank of Palestine, Tel: 282 5806, Fax: 282 5816 • The Housing Bank, Tel: 282 6322, Fax: 286 1143 • Jordan Bank, Tel: 282 0707, Fax: 282 4341 • Palestine Development Fund, Tel: 282 4286, Fax: 282 4286 • Palestine International Bank (PIB), Tel: 284 4333, Fax: 284 4303 • Palestine Investment Bank, Tel: 282 2105, Fax: 282 2107

Nablus (09) Quds Bank, Tel: 235 9741, (Nablus Aljded), Tel: 239 7782 • Arab Bank, Tel: 238 2340, Fax: 238 2351, (), Tel: 231 1694, Fax: 234 2076 • Arab Land Bank, Tel: 238 3651, Fax: 238 3650 • Bank of Palestine, 1700 150 150, (Al-Misbah), Tel: 231 1460, Fax: 231 1922 • Cairo-Amman Bank, Tel: 238 1301, Fax: 238 1590 • Commercial Bank of Palestine, Tel: 238 5160, Fax: 238 5169 • The Housing Bank, Tel: 238 6060, Fax: 238 6066 • Jordan Ahli Bank, Tel: 238 2280 • Jordan Bank, Tel: 238 1120, Fax: 238 1126 • Jordan-Gulf Bank, Tel: 238 2191, Fax: 238 1953 • Jordan-Kuwait Bank, Tel: 237 7223, Fax: 237 7181 • Jordan-National Bank, Tel: 238 2280, Fax: 238 2283 • Palestine Investment Bank, Tel: 238 5051, Fax: 238 5057 • Palestine International Bank, Tel: 239 7780, Fax: 239 7788

City Fire Ambulance Police Jerusalem* 02-628 2222 101 100 CHS (Old City Jerusalem) 101 / 0505 319 120 Bethlehem 02-274 1123 101 / 02-274 4222 100 Gaza 08-286 3633 101 / 08-2863633 100 Hebron 102 / 22 28121-2-3 101 100 Jericho 02-232 2658 101 / 02-232 1170 100 Jenin 04-250 1225 101 / 04-250 2601 100 Nablus 09-238 3444 101 / 09-238 0399 100 Ramallah 02-295 6102 101 / 02-240 0666 100 Child Helpline Palestine (121) free line Map Source: PalMap - GSE Tulkarem 09-267 2106 101 / 09-267 2140 100 © Copyright to GSE and PalMap Qalqilia 09-294 0440 101 / 09-294 0440 100 Map source, designer and publisher: GSE - Good Shepherd Engineering & Computing P.O.Box 524, 8 Jamal Abdel Nasser St., Bethlehem, West Bank, Palestine Tel: +970 2 274 4728 / Fax: +970 2 275 1204 (Also +972) [email protected] / www.gsecc.com / www.palmap.org

102 103 104 105 AMALLAH and AL-BIREH

106 107 108 109 Getting Personal

“I hate p’s!” We were going over some vocabulary words, and the word was pneumonia. “You know,” I said, “you’re probably the only person in the universe who has ever said ‘I hate p’s.’” “I hate the universe too!” she added. “Have you ever used algebra in your life?” is the sort of question Maya asks. Naturally, I refrain from replying, “Wait till you take calculus with differentiation and integration!” “Why do we have to waste twelve years of our lives going to school?” Her questions and remarks about school, in fact, never end. As for myself, being a conformist (or a sheep, according to some) and fortunate to have had a relatively pleasant school experience, I do my best to answer Maya’s questions and grace her with life’s wisdom about the benefits of going to school. So far, however, her mother and I have failed miserably! In a selfish way, I am comforted when I hear about other parents who complain that they’re having difficulty in motivating their children to go to school. It gives me some assurance to see that I am not the only one who doesn’t know how to raise a kid to respect, or at least not to question, “the system.” My hunch was right. I’m not alone in this. At twelve, my daughter knows exactly what she wants to be when she grows up, and she’s more than convinced that school is not helping her attain her dream. She realises the importance of acquiring (at least some) knowledge, but essentially what she’s saying is that school is not the right means for her to acquire that knowledge. Actually it goes beyond that; school is even hindering her from achieving her goal in life to become whatever she wants to be. Blasphemy! I know this is sacrilegious to most people, particularly to those directly involved in our educational system; but call this a challenge to those who educate our children and possibly an eye-opener to others. In this age where access to practically any piece of information is just a few clicks away – even for a child, the pace of life is getting faster, and the world has literally become a global village – have our schools really kept up with today’s technological advancement and pace? I’m not even talking about some useless material – which we were taught 30 or 40 years ago – still being taught today. I’m talking about a system in which intelligent young human beings feel that they’re cooped up, being stuffed with useful and useless information, and being bullied by a system that labels them a total failure unless they get good grades. Whether those who feel this way are right or wrong, ask yourself this: Why do they feel this way? Is it an exception, a freak case? Or is it a phenomenon? Is it only complacency and the result of not being brought up the “right” way? Or is there something here worth thinking about? Maybe reading every single article in this issue will enlighten us. The biggest challenge is posed by the fact that the vast majority of us have only known and experienced one way of learning. To tell someone whose entire life has been spent being an educator that there might be something inherently wrong with the system is like telling a believer: Oooops! Sorry, you’ve been practicing the wrong religion! Can we discuss this further? Nationally, maybe? Should such an initiative come from the sceptics or perhaps from a bold Ministry of Education? “What’s the best thing about school?” I asked Maya. “Friends,” she quickly replied. What’s the worst thing about school?” No answer, just an odd look with a raised eyebrow! Sani P. Meo Publisher 110