FREEONCE UPON A COUNTRY: A PALESTINIAN LIFE EBOOK

Sari Nusseibeh,Anthony David | 560 pages | 03 Sep 2009 | Halban Publishers | 9781905559145 | English | London, Once Upon a Country: A Palestinian Life by

Conflicting or irreconcilable narratives mean that works which tell the story of, and from, both sides, are rare. Here are ten others which in different ways and at different times have made a significant contribution to illuminating this unending story. Storrs was the first British military governor of after the Ottoman surrender in December His memoir is elegantly if pretentiously written. Storrs was in Palestine at the time of the Balfour Declaration and in the early Mandate years. Benvenisti, who was born in Palestine inis one of the most astute Israeli Jewish writers about the conflict. His father was a geographer who instilled a deep love for the country in him. Rather than ignoring the , as many Jews do, he focuses intensely on them and especially on how the landscape of his youth was transformed as Arab villages were destroyed or renamed in Hebrew. Benvenisti served as deputy mayor of Jerusalem after He was also an early proponent of the argument—from the s onwards—that the occupation was irreversible and a two-state solution unachievable. He was attacked for this, but events in recent years seem to be proving him right. This autobiography is by the son of a patrician Jerusalem Arab family. The Oxford-educated philosopher taught at Bir Zeit University in the , where resistance to occupation was the norm. He played an important behind-the-scenes role in the , drafting leaflets that provided strategic guidance and linked local activists to the PLO leadership abroad. This perceptive and humanistic book exudes optimism which today often seems unwarranted. Caplan provides a brisk and balanced account of it. Politics and war dominated her youth, but Karmi memorably describes the pain of losing contact with her dog—as well as the Fatima of the title, the faithful family servant—and living her life as a refugee. Shira N. In recent years the concept of settler colonialism has become a fashionable if controversial way of understanding the Palestine-Israel conflict. It draws parallels between the Zionist movement and European settlers in North America, Australia and elsewhere who built their own societies and economies while excluding, dispossessing or eliminating the natives. There are some obvious differences. But Jewish immigrants who were fleeing anti-Semitism were also settlers. Robinson uses that framework to study the Palestinian minority left in Israel after and the paradox of their being second-class citizens living under a military government, but with democratic rights, and in Once Upon a Country: A Palestinian Life Jewish state surrounded by Arab enemies. Superbly researched using archival and a wealth of other sources in and Hebrew. His book is an extended essay on the conflict from the s onwards. It does not offer a conventional chronological account so the reader needs to be familiar with the story. But his interpretations are perceptive and interesting— from his judgement of the inevitability of the Arab-Zionist confrontation to fascinating details about the gap between the two sides in the run-up to the abortive Camp David summit inthe prelude to the second intifada. This is still the definitive account of the Palestinian national movement frommore than 20 years after it was published. That movement, now demoralized and flagging, is still in search of a state. Based on a mass of internal documents and interviews with PLO leaders, it is a monumental work Once Upon a Country: A Palestinian Life research that gives Once Upon a Country: A Palestinian Life perspective from inside in a way that probably only a Palestinian scholar could do. It describes political and ideological changes as well as complex relations with Arab governments. It shows too how spectacular terrorist attacks like the Munch Olympics Once Upon a Country: A Palestinian Life in were defended by Yasser Arafat but abandoned because they offset the diplomatic gains the organization was starting to make. Klein is a political scientist and peace activist. He draws on autobiographies, diaries and the Hebrew and Arabic press to recreate a lost world of social intercourse and religious tolerance. The book fast forwards to the uneasy and often hostile relationships between Arabs and Jews in the very different circumstances of those cities today. It is telling that it was criticized by Once Upon a Country: A Palestinian Life as an expression of nostalgia for an idealized or irretrievable past or wishful thinking about an unattainable future. That was rejected by the Arabs. It is necessary, he shows, to go beyond the language of colonialism because simultaneously oppressed the Palestinians and meant national liberation for the Jews—and has produced a new people speaking their own language, living in a country called Israel. It is not a question of whether Arabs or anyone else find that paradox palatable or just. Created by Grove Atlantic and Electric Literature. He has been the Middle East editor, diplomatic editor, and European editor for the Guardian. He has also written for the Economist and the Washington Post, among Once Upon a Country: A Palestinian Life publications. He lives in London. Like us on Facebook. Read More. Sari Nusseibeh - Wikipedia

Until December he was the representative of the Palestinian National Authority in that city. The Nusseibeh boast of a 1, year presence in Jerusalem, being descended from Ubayda ibn as-Samitthe brother of Nusaybah bint Ka'aba female warrior from the of Arabia, and one of the four women leaders of the 14 tribes of early . Ubadya, a companion of Umar ibn al-Khattabwas appointed the first Muslim high judge of Jerusalem after its conquest in C. According to family tradition, they retained an exclusive right to the keys of the Church of the Holy Sepulchre down to the Ottoman periodwhen the Joudeh family obtained a warrant to share possession. Nusseibeh's grandfather successively married into three different Palestinian families of notables, the Shihabi, noted for their scholarship; the Darwish of the powerful al-Husayni clan; and to the Nashashibiand thus, in Nusseibeh's words: 'in a matter of a few years Once Upon a Country: A Palestinian Life Nusseibeh was born in Damascus, Syria, to the politician who was a distinguished statesman, prominent in Palestinian and after Palestinian-Jordanian politics and diplomacy. His mother, Nuzha Al-Ghusseindaughter of Palestinian political leader Yaqub al-Ghusayn was born in Ramle[9] into a family of wealthy landed aristocrats with land in Wadi Hnein now the Israeli town of Nes Ziona[10] His mother had left Palestine in to avoid the fighting, and his father lost a leg when wounded while participating in the —48 Civil War in . It was to be the site of what in Palestinian memory became known as the bloodbath of their Palestinian Stalingrad. In the fall ofNusseibeh went to study at Christ Church, Oxford. There he became friends with Avishai Margalitas well as Ahmad Walidi, the only other Palestinian undergraduate there at the time, Once Upon a Country: A Palestinian Life son of the distinguished scholar . After completing his Oxford degree, he spent a year at the Warburg Institute in London, after hearing a lecture by Abdulhamid Sabra which attracted him to the study of the early Islamic school of Mu'tazilite logiciansthe thought of Al-Ghazali and the subsequent discursive victory of the latter, as formulated by the Ash'ari school of theologians. After a brief period working in Abu DhabiNusseibeh took up doctoral studies on the topic of Islamic Philosophy at from Harvard Universitybeginning in the fall ofand gained his Ph. At the same time, he taught classes in Islamic philosophy at the Hebrew University in Jerusalem, Israel. Through the early s, he helped to organize the teachers' union at Birzeit, and served three terms as president of the union of faculty and staff there. Sari Nusseibeh has long been viewed as a Palestinian moderate. Amirav was testing the waters for a group close to then prime minister on the possibility of making a historic pact with the PLO and . After years of Once Upon a Country: A Palestinian Life toward the establishment of a functioning Palestinian state alongside the state of Israel, Nusseibeh was by referring to the two-state solution as a "fantasy". Harvard University Press, he called for a "thought experiment" of a single state in which Israel annexed all the territories, and Palestinians would be "second-class citizens" with "civil but not political rights" in which "Jews could run the country while the Arabs could live in it. Nusseibeh was also an important leader during the First Intifadaauthoring the Palestinian Declaration of Principles [29] and working to strengthen the Fatah movement in the West Bank; Nusseibeh helped to author the "inside" Palestinians' declaration of independence Once Upon a Country: A Palestinian Life in the First Once Upon a Country: A Palestinian Life, and to create the political committees and 28 technical committees that were intended to as an embryonic infrastructure for a future Palestinian administration. Following the firing of Scud missiles at Tel Aviv, Nusseibeh worked with Israeli on a common approach to condemn the killing of civilians in the war. But he was arrested and placed under administrative detention on 29 Januaryeffectively accused of being an Iraqi agent. He was adopted as a prisoner of conscience by . The message is, 'You can forget about negotiations after the war because we are going to make sure there is no one to talk to'". He was released without charge shortly after the end of the war, after 90 days of imprisonment in Ramle Prison. Nusseibeh criticised the militarization of the intifada in January and called for the renunciation of suicide bombings and the establishment of Palestine as a demilitarized state: "A Palestinian state should be demilitarized—not because that's what Israel demands, but in our own interest. In Sari Nusseibeh and former director, published The People's Voicean Israeli-Palestinian civil initiative that aims to advance the process of achieving peace between Israel and the Palestinians, and a draft peace agreement that called for a Palestinian state based on Israel's borders and for a compromise on the Palestinian Right of Return. The People's Voice Initiative was officially launched on June 25, InNusseibeh said that the quest for the two-state solution was floundering. He called on Palestinians to start a debate on the idea of a one-state solution. From Wikipedia, the free encyclopedia. Palestine portal Biography portal. Historic records attest to a transfer of the keys to a Muslim family, neutral to the contentious issue, when squabbling Christian families could not agree on the right of possession. Masalhap. Palestinians revive idea of one-state solution. The Toronto Star. Amirav, Moshe Sussex Academic Press. Sari Nusseibeh: prisoner of conscience held in administrative detention". Amnesty International. Retrieved 23 September BBC News. Retrieved 9 January Media Monitors Network. Retrieved 7 January Simon and Schuster. Crown Publishing Group. El Moussaoui, Naima ed. Israel and the Palestinian Refugees. March Washington Report on Middle Eastern Affairs. Nation Books. Sari Nusseibeh arrested for hiring illegal Palestinian workers". Zed Books. In Ma'oz, Moshe; Nusseibeh, Sari eds. Jerusalem: points of friction, and beyond. Jerusalem: Idea and Reality. London: Halban Publishers. What Is a Palestinian State Worth? Harvard University Press. Once Upon a Country: A Palestinian Life Spiegel. Prospect Magazine. July Remnick, David Reporting: Writings from the New Yorker. Pan Macmillan. Lynne Rienner Publishers. New York Review of Books. Categories : births Living people Nusaybah clan Alumni of Christ Church, Oxford Amnesty International prisoners of conscience held by Israel Harvard University alumni Palestinian Once Upon a Country: A Palestinian Life Palestinian non-fiction writers Palestinian philosophers Palestinian politicians People from Damascus University of Birzeit faculty 20th-century Palestinian philosophers 21st- century philosophers Palestinian people imprisoned by Israel. Namespaces Article Talk. Views Read View source View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Wikimedia Commons. Sari Nusseibeh — The Evolution of Change - The On Being Project

On Being with Krista Tippett. We experience a vision of caution and hope planted in a long Once Upon a Country: A Palestinian Life of Arab and Palestinian history, culture, and time in Palestinian philosopher Sari Nusseibeh. His personal story is steeped in layers of identity and, as he says, living legend, which shape history in the making today. This week and next, we offer two wise elders who do just that. And for centuries his family have been Muslim custodians of the keys to the holiest Christian site in Jerusalem. To a new moment of Middle Eastern tumult, Sari Nusseibeh brings perspective — a vision of caution and hope, planted in a long view of Arab and Palestinian history, culture, and time. I mean, everybody including Americans are part of this very slow process of human maturation. He grew up in , which some proposals envision as the capital of a future Palestinian state. His father had an illustrious career as a diplomat and statesman, holding such posts as governor of Jerusalem, Jordanian ambassador to England, and Jordanian minister of defense. For before the watershed year ofwhen the current borders of Israel and Jerusalem were drawn, the West Bank was a territory administered by Jordan, not Israel. Your story is fascinating. You know, the fact that you are from the oldest — I want to make sure this right — the oldest recognized family in Jerusalem dating back years. Is that …. Is that right? She was one of the companions, actually, not just a follower. Once Upon a Country: A Palestinian Life when Mohammed made the first journey Once Upon a Country: A Palestinian Life Mecca to Medina, which is the hijra, which marks the beginning of Once Upon a Country: A Palestinian Life era for the Muslims, as you know. He made this trip — you know, the Mecca people drove him out from Mecca and he went to Medina. There in Medina, he was met by a few leaders of tribes in Medina. And among them, I think there were four or three women or two women and one of them was Nusaybah. She later fought with him in various battles. I think even defended him with her body on various occasions and, as a result, lost some of her own limbs. Because you have a free kind of open door for anything that you may wish for, ask for, from God. But her two children, her two boys, were killed in those battles, one of the major battles, and then a cousin of hers came to Jerusalem with the earliest Muslim entry into Jerusalem and was appointed the first high judge. I think it is from there that we as a family went on dealing from that point on with the key to the Holy Sepulcher. Became the holders of the — the Muslim family, and the Church of the Holy Sepulcher is really that Christian center of Jerusalem. Would you say that? I imagine that the judge was given the key to look after the church, this holiest of sites, to protect it, and I imagine this is how we came to have anything to do with the key. So tell me also about your Muslim identity. What was the Muslim sensibility that you grow up in your family? My mother, on the other hand, comes Once Upon a Country: A Palestinian Life a very conservative Muslim family, and indeed some of her ancestors are supposed to have been Sufis, so she is more religious. I mean, she comes from a more religious kind of background, and so, different from my father. My mother was more inclined to be a mystical religious person. So I grew up in between them. You said: Whatever the source, the Islam she inculcated in us was a religion with Once Upon a Country: A Palestinian Life miracles … in a cornucopia of rock-solid humanistic values. For her, Islam taught dignity, honesty, self-worth, simplicity, kindness and, of course, love, endless love. Yeah, my father was more of an intellectual. He had a vision for that? I mean, he was he looked at life in — with intellectual spectacles and analyzed what was happening in those terms. He new a lot of poetry, pre-Islamic poetry, and he had a lot of the status, very clever visionary, imaginative. Would that be right? His Arabness was, as you say, pluralistic. But whenever you find that an Arab is or does feel proud of that culture, it is on account of that particular era, real or imagined, which in fact held all this variety in which, you know, people who would be religious as well as people who would be Once Upon a Country: A Palestinian Life would Once Upon a Country: A Palestinian Life tolerated. People who are Armenian or Cossack or whatever would be very much part of it — in which Jews, for instance, constituted a major component of it. And Mandelbaum Gate was a gate through which either visitors, diplomats, or sometimes on occasion, Christians would be allowed to pass from Israel to Jordan especially during religious occasions. Now in that kind of situation, I would look across towards the West, and right there in front of me, I saw the edge of what was Israel. And the edge of what was Israel at the time was what is now known as Mea Shearim, or the Israeli- Jewish religious quarter. When I went inside the house, you know, you can bet that all the talk was about the war and Israel and how it was before and and, you know, all about the life that they had, you know, behind that line which I could see outside. There I imagined a paradise, but what I could see was the edge of those evil people that had stolen it, stolen paradise, and stolen the moment of paradise from my parents. This was sort of a contradiction that was there in my mind between the surface and the inside. I took a plane and came back and it was the first time for me to come into Once Upon a Country: A Palestinian Life country, you know, on an Israeli airplane and coming due east, so to speak, and Once Upon a Country: A Palestinian Life in the airport which was the paradise and on land which I assumed and was told, was, you know, belonged to me by right. It was for me a very peculiar kind of experience. I just wanted to see what I looked like from the other side. And I use it also — very often to explain this journey that I feel that we all need to cross. I mean, OK, not all us meaning Palestinians or Israelis, but all of us in general, the journey that one always has to cross from being oneself to being the other and to try and see oneself through the eyes of the other in order to bridge the distance between people. I mean, I think this is a journey that has had a major impact on me. We had these Palestinian and Israeli voices. There are multiple Israeli narratives, multiple Palestinian narratives, multiple Christian, Jewish, and Muslim narratives. And it is constituted by the different ways that it is seen or perceived or experienced. And different people see and perceive and experience it in different ways. I think one has always to be aware of that. What qualities of the Palestinian people get lost in the headlines that make their way out of this part of the world? I mean, you know, I came back and started working. And right at the beginning when I came back, I could still sense what I called just now the pastoral kindness and openness of the Palestinian character. And I think over time, over these 30 years, this has totally disappeared. You know, I do not see that the Palestinian has qualities that somehow differentiate him or her from being an Israeli or an Egyptian or anything else. Everything has changed, transformed, revolutionized in their lives in ways, some Once Upon a Country: A Palestinian Life them positive. But on the whole, making them lose that quality, you know, that I associate always with, you know, olive trees and countryside solidarity and evening gatherings people used to have where people would tell stories, you know, the old would tell the young stories that came from and and years ago. This was very much a part of a peaceful culture we had that I grew up with, that I was aware of, that has now totally disappeared and, you know, has become replaced by politics, Hamas, Fata, PLO, Israel, Netanyahu, Arafat. I mean, where does your hope lie now or how do you try to imagine restoration of that or healing or a new — a new reality? I still feel that hope — I still — not feel — I — I have a gut sort of faith in the fact that things will somehow righten themselves, will Once Upon a Country: A Palestinian Life come back together. I mean, what — what conditions would need to be in place for that to happen? Now, what way is not clear in my mind. For some time, it Once Upon a Country: A Palestinian Life two states. Perhaps in the future, it could be a federation of regions or city-states. Or as you say, whether new agreements have been signed. But what do you think of? What comes to your mind and your imagination when you talk about people maturing? I mean, are there examples of individuals or communities or initiatives that are just bubbling along in civil society? TIPPETT: Even while people are living their daily lives, they want their children to be healthy and happy and fed and schooled that day, right? And I mean, I think that also — so, again, when Americans look at this conflict, they feel like we have to resolve it this year or next year. This is part of — of, you know, the entire experience. I mean, everybody, including Americans, are part of this very slow process of human maturation. And by this, I mean the process through which or by which people come to see each other in the kind of right proportion they should be seeing each other as opposed to the skewed proportion that they, you know, sometimes are made to Once Upon a Country: A Palestinian Life each other. And I think what we need to do while we have not yet signed on a proper sort of legal document making peace between the two sides, what people need to do is just to make life as bearable and tolerable as possible and make sure that we are maturing in the right direction. But I think the process is there. At onbeing. Together they reveal many faces of Israeli and Palestinian identity — and humanity. Coming up, Sari Nusseibeh on why the Arab Spring matters; also, the difference between peace and social healing. His personal story is steeped in layers of identity and, as he says, living legend, which are shaping history in the making today. His family dates its roots in Jerusalem back to the seventh century. I mean, one reason, of course, is that — and this is not being flippant — but we do look upon him as an ancient Palestinian. You know, the more that you find out about his history and the more that you find out about the different locations and so on and so forth, you cannot but feel, you know, that he is very much there. I mean, we can always say that Mohammed also, you know, had the message of peace or he was peaceful and that Jews can probably say this about — but I think, you know, when you look at Christ, Christ was everything — I mean, it was just peace. His son just got back from his service in the army, three years in a tank in Gaza. The son saying this is too amazing not to embrace. He even said, even if this turns out not to flourish, this moment is amazing. He was using English and I think he said we the West and Once Upon a Country: A Palestinian Life must hug them. I think he meant embrace, right? 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