PALESTINETV — broadcast
20260920 030800 UTC
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[00:00:00] which is extreme, as we call it.
[00:00:02] Science at
[00:00:03] They stop buying this environments, and a part under Of course, we are talking about areas according
[00:00:07] and I mean in the camps, settlement products. the political system,
[00:00:08] in exile, it is considered C under the control of the occupation
[00:00:11] completely. However,
[00:00:14] the farmer managed to bring these
[00:00:17] waters. He also started looking for water
[00:00:21] militant, and therefore this
[00:00:22] there was an abundance sources, and this was also not easy because until
[00:00:25] today they
[00:00:28] in the diaspora? enter the farms and try to search for some wells that are
[00:00:33] which many present in these farms, especially date palm farms, so that in the end
[00:00:36] kilograms of the process of filling these
[00:00:39] wells
[00:00:41] and cutting off water from
[00:00:45] the farmers, even if their sources
[00:00:48] to the masses of youth in were from springs, and what is happening today in
[00:00:51] to transform from Al-Buqaia is the same thing that is happening in Al-Jiftlik. It is happening in Jericho, Marj Al-Ghazal, Marj
[00:00:54] in this sector increased. Na'ji. In all areas, they consider that if
[00:00:56] they manage to dry up the water, it means they have killed
[00:01:00] the horses who
[00:01:03] are a real competition for them.
[00:01:06] is considered a characteristic of rooting
[00:01:09] steadfastness for the farmer. The palm tree
[00:01:13] shares the challenge against
[00:01:16] work in the palm sector, whether in this occupation, because
[00:01:18] because different nuclei palm trees refugees in are not an easy thing.
[00:01:22] It is like olive trees. The
[00:01:25] farmer, first of all, with his dedication
[00:01:29] in his agricultural operations for this
[00:01:32] crop, is able
[00:01:34] in the camps. to produce excellent results in quality and production.
[00:01:37] I want to say that the challenge we face
[00:01:41] So there was a has created a new reality
[00:01:44] his solace in that has achieved
[00:01:45] channeling this two things. First, it has strengthened the steadfastness of farmers,
[00:01:49] so they did not leave the land, even the land that was not cultivated in history.
[00:01:52] a part in The second issue is that they achieved
[00:01:53] about before this success in the matter
[00:01:56] of production for this sector.
[00:02:00] So today,
[00:02:02] Israeli occupation in which means, "If you want to defeat
[00:02:03] put a date from we export our production to more than 40 countries
[00:02:08] They formed the Land Party from directly, and about 40 countries directly
[00:02:11] represent themselves, and this for marketing Palestinian date production. That's
[00:02:15] Arab unity and other why, in my opinion, Palestinian name until it was abolished in organization began to emerge from the more the occupation's challenge against us increases,
[00:02:19] the more we achieve a reality
[00:02:22] that, let's say, strengthens our steadfastness and achieves
[00:02:25] greater
[00:02:27] measure on success in the issue of economic borders, or
[00:02:31] even in our presence in the global market. They
[00:02:37] on, in
[00:02:38] the stations of this one of the 65% of the workers in this consider us real competitors, because the demand is very high for Palestinian production in global
[00:02:41] this refugee markets, compared to their getting rid of the Palestinian. settlement production.
[00:02:45] And this is considered
[00:02:48] one
[00:02:50] it. It is the oldest of the economic battles they are fighting with the existing
[00:02:53] Palestinian
[00:02:55] everything that has any kind of reality. When I first started, there was
[00:02:57] a model farm
[00:03:01] with 400 trees, and
[00:03:03] That's why there are many then I increased it How did this in the year
[00:03:06] 1995 to about
[00:03:09] the wounds 1200 trees. And frankly, I'll tell you, the trees were
[00:03:12] monopolized by the Israelis,
[00:03:15] the masses and crowds of the Palestinian and there was an Israeli
[00:03:15] to the idea that existed military order
[00:03:17] that any Israeli farmer
[00:03:20] the entire family income in or settler this sector, who sold these
[00:03:23] seedlings to a Palestinian farmer would be sent to a military court
[00:03:27] and fined
[00:03:28] so that they can finally achieve up to 40,000 shekels.
[00:03:34] that the Nakba, as its name That's why this decision was not easy. The process of introducing
[00:03:37] aspect is that this these seedlings into the Palestinian
[00:03:38] type reality. Today, thank God, that's why I tell you that
[00:03:41] we are changing the reality. We now have
[00:03:44] was it converted from nationalist to national? This does not trees,
[00:03:48] a kind of complete came, and occupation is harder seedlings, let's That's why they are in demand in say, of these existing trees that cover our needs and exceed our needs
[00:03:52] idea was that it is forbidden to confront in the expansion freedom in
[00:03:54] is related to operations for planting this sector. That's
[00:03:56] why investors started to feel that there were successes.
[00:04:00] This sector is achieving with small
[00:04:03] their quantities with traders in model farms, so that
[00:04:06] the Palestinian
[00:04:09] representation and the departure from investor, along with the farmer
[00:04:09] internal situation, and the owners of the vast lands
[00:04:13] on the outskirts of the city and in the northern Jordan Valley, entered this
[00:04:18] ideology was the difference in success and supporting sector and were able
[00:04:18] The settlers came down from to inject money, so that in the end
[00:04:20] the mountain. They were on
[00:04:22] linked to the economic we now have approximately 40,000 trees planted in the Jericho
[00:04:26] and Jordan Valley
[00:04:27] a series of area, and their productivity reaches
[00:04:30] 28,000 tons
[00:04:32] But there is something that cannot
[00:04:33] are asking for it. I mean, when he goes to a large share in this to 30,000 tons. Our expectations are that it will reach
[00:04:36] approximately 400,000 tons
[00:04:39] in the next five years.
[00:04:44] We will stop at this of this sector, This is the production of dates
[00:04:47] the ready-made molds of whether in local of the Medjool after this break. markets or in variety, and this is, of course,
[00:04:49] boycott committees in a challenge. The main problem is the lack
[00:04:52] of water, because the palm tree, in past
[00:04:56] years, used to produce about 40 to
[00:04:59] 50 kg, and this was not feasible in the beginning, because every
[00:05:03] kilogram of dates needs a cup of water per
[00:05:06] year. So the farmers managed to provide
[00:05:09] water in different ways, which we are not interested in discussing in
[00:05:13] detail. But they were able to create a new reality so that the palm
[00:05:17] tree now produces about 70 to 75
[00:05:21] kilograms of dates, meaning it takes about
[00:05:24] 70 cups of water per year.
[00:05:27] This, of course, increased productivity
[00:05:31] and improved quality, because
[00:05:34] of water. Our expectations for the coming
[00:05:38] years, God willing, are that we can increase
[00:05:41] the challenge with the occupation regarding water specifically,
[00:05:44] so that the palm tree gives us 100
[00:05:49] dates. This means it needs
[00:05:52] 100 cups of water per year so that in the end
[00:05:55] we get this output. Of course,
[00:05:59] the beginnings were
[00:06:01] gradual. Every year, the percentage of workers
[00:06:07] Today, we are talking about 6,000
[00:06:10] to 7,000 workers working in this sector, both young men
[00:06:14] and women. These workers
[00:06:17] now work all year round. In past
[00:06:21] years, it was only partially. Today, most
[00:06:25] of the year, these workers
[00:06:28] farms, in agricultural operations, or
[00:06:32] inside factories or packaging centers
[00:06:36] that carry out the packaging of these dates, especially
[00:06:40] young women who had no job opportunities. Today,
[00:06:43] they are working in our
[00:06:45] sector. The percentage of female workers in settlements
[00:06:49] has completely stopped. I mean,
[00:06:53] there are no, let's say, in the Jordan Valley area, in the Jordan Valley
[00:06:56] settlements, there are no female workers.
[00:07:00] There are some male workers, but a large number of them are shifting
[00:07:04] to work in the Palestinian palm sector.
[00:07:07] And there are also guarantees
[00:07:09] for workers so that they get health insurance,
[00:07:13] they get work insurance,
[00:07:16] they get their rights completely at the end of every month.
[00:07:20] They get their full rights. I mean,
[00:07:23] the conditions are completely
[00:07:26] set for him to enjoy all his rights
[00:07:30] as a worker in this sector. That's
[00:07:32] why we believe that the more production
[00:07:35] increases, the more the number of workers in Jericho will increase.
[00:07:39] There is no problem with unemployment, because
[00:07:42] it has almost been solved. We now have a large number, about
[00:07:46] 60% to
[00:07:49] sector come from outside the Jericho
[00:07:52] and Jordan Valley area, meaning from Nablus,
[00:07:56] Tulkarem, Hebron, a high percentage. Ramallah
[00:07:59] refugee camps, all of these are participating in working
[00:08:03] in this sector. That's why it has indeed raised
[00:08:06] first the income level of the agricultural
[00:08:10] family in the Jordan Valley, because according to Palestinian
[00:08:13] statistics before 1994, the Jordan Valley was considered
[00:08:17] one of the poor or low-income
[00:08:20] areas. Today, even if he works
[00:08:24] as a laborer or has farms
[00:08:27] or is related to today
[00:08:33] the Jordan Valley has improved, and I believe
[00:08:36] that the income level in these families has increased
[00:08:41] their normal
[00:08:44] lives. First, in two aspects. The first
[00:08:51] of dates, which are Jericho dates, Jordan Valley
[00:08:54] dates, first of all, has a special quality and flavor.
[00:09:00] international markets, and I believe
[00:09:03] this year, for example, most
[00:09:06] farms, more than 90%, have been reserved by companies,
[00:09:10] and companies, with all due respect, have already reserved
[00:09:16] international markets due to the high
[00:09:19] demand for this product. So this, if it indicates anything,
[00:09:22] it indicates the advantage that Palestinian
[00:09:25] dates enjoy. The second message is a political
[00:09:29] message, so that the Palestinian
[00:09:32] name has become
[00:09:35] aspect, so that the world now knows that there is
[00:09:39] a distinguished Palestinian date entering these markets.
[00:09:42] People in these countries
[00:09:46] the supermarket, he just looks, and if he sees
[00:09:49] that it's a Palestinian product written on it, he immediately
[00:09:53] buys this product. There are two aspects. The aspect
[00:09:57] that this has an advantage, and the other aspect is that there are
[00:10:02] the world that also stand in solidarity with the Palestinian
[00:10:04] people in their right. That's why they
[00:10:08] fight the entry of settlement products.
[00:10:12] The dates that the Israelis try
[00:10:16] to support and promote in every way
[00:10:19] are ignored by many of our citizens
[00:10:22] who stand in solidarity with our Palestinian people in
[00:10:25] those countries.
[00:10:28] date and boycott
[00:10:32] Just because we said that most of the lands were not cultivated
[00:10:35] in history, that means that palm cultivation has protected this
[00:10:39] land and established its ownership,
[00:10:43] especially for the private sector.
[00:10:46] The second issue is that,
[00:10:49] on the contrary, palm trees can withstand
[00:10:52] difficult conditions, unlike vegetables. So if the farmer has a water
[00:10:56] problem or certain problems, or if
[00:10:59] natural problems occur, which we used to hear about every year from vegetable
[00:11:02] farmers, like winds,
[00:11:05] rains, hurricanes, and so on,
[00:11:09] these do not affect this sector today.
[00:11:12] That's why the farmer was able to carry out
[00:11:15] land reclamation operations for these lands,
[00:11:18] bulldozing them, leveling them, and so on, extending water pipes in a model
[00:11:21] way. He was also able
[00:11:25] to improve the soil through his use of some
[00:11:28] agricultural operations that
[00:11:32] created a new reality that we did not
[00:11:36] expect to reach this level. But thank God,
[00:11:40] this is an indication of the farmer's dedication
[00:11:42] and his excellent professionalism. We are not
[00:11:46] settlers, we are landowners. That's why it's natural
[00:11:49] for our belonging to this land to reach this
[00:11:53] result that we have achieved. We now have good production
[00:11:57] and excellent specifications, and also the palm
[00:12:01] trees, through these agricultural operations,
[00:12:05] enjoy specifications
[00:12:07] that distinguish them from many other palm trees in the world. The second
[00:12:11] issue is our location,
[00:12:14] our elevation below sea level, about 400
[00:12:17] meters, and the atmospheric pressure, sunlight, low humidity,
[00:12:21] all of these factors distinguished the Palestinian
[00:12:25] date. I mean, you
[00:12:28] the Jordan Valley and a date from any other country, and you
[00:12:32] immediately see the difference in
[00:12:35] the specifications, in the quality, and in the taste, and in all the matters
[00:12:39] related to, let's say,
[00:12:41] the specifications of the Palestinian date from others. That's why
[00:12:45] these natural conditions helped
[00:12:49] us. The farmer's belonging to this land
[00:12:52] helped us. His high professionalism
[00:12:55] in carrying out the correct agricultural operations was also
[00:13:00] reasons that led us to the result, thank God, that we
[00:13:04] are talking about today. Jericho is a city
[00:13:07] that deserves that all
[00:13:10] the people living in it, and even those who are not living in it, protect
[00:13:15] city in the world. It has features.
[00:13:19] Most religions
[00:13:22] had a footprint in this
[00:13:25] city.
[00:13:28] archaeological sites.
[00:13:31] We must create, in addition to religious tourism,
[00:13:34] a new type of tourism called agricultural tourism, so that
[00:13:38] many countries in the world share
[00:13:42] first the success of these sectors,
[00:13:45] and also see the challenges they are facing.
[00:13:47] And I was very happy when the Turkish
[00:13:51] Farmers' Union, which has more than 4.5 million members,
[00:13:55] came and visited with us the reality of the Jordan Valley, and they
[00:13:58] spoke to us during a visit we made to the Turkish
[00:14:01] citizen about the violations
[00:14:05] that
[00:14:08] the occupation is committing against our Palestinian
[00:14:11] farmers. And how much this affects the Turkish
[00:14:15] citizen to distinguish that this is a Palestinian product. I want
[00:14:18] Jerusalem dates, which are a Palestinian product, not the other
[00:14:22] product. That's why I
[00:14:25] believe that all this requires us all to cooperate
[00:14:28] with each other. First, the private sector should not
[00:14:32] retreat, meaning it should remain steadfast
[00:14:35] in the matter of, first, the investor
[00:14:38] should be interested in continuing
[00:14:41] this sector. The farmer who participates
[00:14:45] in these operations should also be interested in this matter and develop
[00:14:48] as much as he can. And also the worker
[00:14:52] also has
[00:14:55] sector. He must protect it. And also
[00:14:58] the official institution must always
[00:15:01] look for ways that can create
[00:15:05] the conditions for the success
[00:15:11] the local reality, or even in global
[00:15:15] markets, because without our cooperation,
[00:15:18] and I believe that the current
[00:15:21] Minister of Agriculture, God willing, is with us in good spirits
[00:15:24] in the matter of moving forward in light of the difficult
[00:15:27] challenges we are facing, and he is a man who is committed
[00:15:31] to the land and to the issue of how everyone
[00:15:34] can cooperate in order to always create,
[00:15:38] first, to strengthen the steadfastness of the Palestinian farmer
[00:15:41] on his land,
[00:15:45] to confront the challenges that the occupation is carrying out
[00:15:48] against the agricultural sector, especially the palm
[00:15:51] sector, as it is promising, and also
[00:15:54] to pay more attention to non-governmental
[00:15:57] organizations to stand by this sector
[00:16:01] so that in the end we achieve results that we will all be
[00:16:04] satisfied with, regardless of the challenges we are facing.
[00:17:46] Their first and last goal is for us to stop so they can come
[00:17:50] and take over this area, because God forbid, if they take over this area,
[00:17:54] it will all be gone. No one will be able to pass through this
[00:17:57] area, neither Kafr Malik, nor Al-Mazra'a, nor
[00:18:00] Al-Mughayyir, because this area is the only access point for these
[00:18:04] two villages.
[00:18:08] These are Palestinian areas signed in Oslo, no Israelis allowed.
[00:18:45] Phones and smart cities to robots
[00:18:49] and virtual reality, new technologies are reshaping
[00:18:52] our lives every
[00:18:54] day.
[00:18:57] In a digital dimension, we discover the latest achievements of the world
[00:19:01] of technology and we wonder
[00:19:03] how these technologies will change our lives and what
[00:19:07] awaits us tomorrow.
[00:19:11] In a digital dimension, we discover the future before it arrives.
[00:19:27] There is a connection between the book, knowledge, memories,
[00:19:30] homeland, and identity. I see
[00:19:34] my home as a testament to Palestine.
[00:19:37] A testament to what happened
[00:19:39] to Palestine.
[00:19:42] When I am abroad, I must go to Palestinian places, I must see
[00:19:45] Palestinians.
[00:19:47] Wherever a Palestinian goes, he is proud of Palestine.
[00:19:50] Palestine is present, Jerusalem
[00:19:54] is present, the key to return
[00:19:55] is there.
[00:20:02] Houses may be demolished, and trees may be uprooted,
[00:20:04] and places may change.
[00:20:10] be demolished or uprooted. Our Palestinian
[00:20:13] identity. Palestine is in us,
[00:20:17] and it will remain in us from generation to generation.
[00:21:46] Welcome. The Nakba was not the end of the story,
[00:21:50] but rather the beginning of a new stage in
[00:21:53] the history of our people. After the Palestinian was uprooted from
[00:21:57] his land, the occupation thought that refuge would break his will,
[00:22:01] but what happened was that the bitterness
[00:22:04] of loss turned into national awareness, and
[00:22:08] frustration turned into determination, and the features of a new
[00:22:12] stage began to emerge,
[00:22:15] in which the Palestinian no longer waited for someone
[00:22:18] to return his land. Rather, he decided to be
[00:22:22] the maker of his future,
[00:22:24] and thus came the revolution that was born from the womb of refuge
[00:22:27] and refugee camps. How was this revolutionary spirit
[00:22:31] born, and what were the factors that drove Palestinians
[00:22:35] to join the military formations
[00:22:38] that began to declare themselves
[00:22:42] purely Palestinian? To talk
[00:22:45] about this pivotal stage, we are pleased
[00:22:48] to welcome Dr. Fares Al-Deek, Professor of Political
[00:22:51] Science at the Arab American University.
[00:23:06] Welcome, dear viewers, and welcome
[00:23:09] to my guest in the studio, Dr. Fares Al-Deek,
[00:23:12] Professor of Political Science at the Arab American University. Welcome,
[00:23:16] Doctor. Welcome, and good evening
[00:23:20] to you and all the viewers.
[00:23:23] Good evening to you all. Welcome, you mean in
[00:23:28] program we touch upon
[00:23:30] many pivotal points in the life
[00:23:34] of the Palestinian people. Today we
[00:23:38] are talking about the aftermath
[00:23:41] of the Nakba, after this defeat that
[00:23:44] befell the Palestinian people and the Arab
[00:23:48] nation as a whole.
[00:23:53] strong Palestinian begin
[00:23:57] to heal and start
[00:24:00] to practice his life
[00:24:04] that he had been cut off from, and from
[00:24:07] his land, home, family, and people,
[00:24:11] and sought refuge in camps
[00:24:14] outside the homeland? How was
[00:24:17] this stage?
[00:24:20] First, there is no doubt
[00:24:24] suggests, was a heavy blow. The Palestinian lost
[00:24:27] his land first, and then
[00:24:31] what is called occupation
[00:24:35] than colonialism, because it is a replacement that wants to bring a settler
[00:24:38] and replace the Palestinian.
[00:24:41] Therefore, the issue
[00:24:44] continuity and is related to
[00:24:48] the seizure of land and... Land is usually the state,
[00:24:52] land and people. If the land is seized and the
[00:24:54] people are seized, nothing
[00:24:57] will remain, no entity or anything
[00:25:00] for the state. But if we look at
[00:25:03] the Nakba, we will see
[00:25:07] great
[00:25:08] manifestations
[00:25:11] and on the other hand great tragedies.
[00:25:14] The tragedy bears within
[00:25:17] it the psychological aspect.
[00:25:21] and the intellectual aspect and the social
[00:25:24] aspect and the economic aspect and the national
[00:25:27] aspect. Many people focus
[00:25:31] on a specific economic aspect or focus
[00:25:34] on a specific
[00:25:38] humanitarian aspect, but if we look at the picture, we will find
[00:25:41] that the other aspects are very
[00:25:45] important, and perhaps everything I mentioned is even more important:
[00:25:48] the search for Palestinian identity, and Palestinian
[00:25:51] identity. Yes,
[00:25:54] if we look at the social aspect, we will see
[00:25:57] that Palestinian society disintegrated,
[00:26:00] and he and his cousin
[00:26:02] or his neighbor or relatives were in one place, and they were
[00:26:06] in another place. I mean, he went to
[00:26:09] a new social environment and a new political
[00:26:12] environment as well, because he had to
[00:26:16] submit to the laws of the country he went to. And
[00:26:20] as a refugee, it was an additional law
[00:26:23] to the new country's law. The idea that he
[00:26:25] is a refugee in refugee
[00:26:29] camps. Psychologically, imagine
[00:26:33] farm, and money, and becoming
[00:26:35] waiting for assistance from UNRWA
[00:26:39] or any humanitarian assistance.
[00:26:42] And also psychologically, he was called a Palestinian
[00:26:45] refugee, and they turned him into a humanitarian
[00:26:48] case, he only needs help. But the heart of the Palestinian
[00:26:52] was burning, and the dignity of the Palestinian was burning,
[00:26:56] that he is not a humanitarian case.
[00:27:00] No, I am a national case. I
[00:27:03] was subjected to persecution, and I was subjected
[00:27:07] to war and exile,
[00:27:10] and I am not a beggar at
[00:27:13] the doors of different institutions. So this
[00:27:17] was also what people don't talk about much, the psychological
[00:27:20] state he was subjected to. Okay, Dr. Elias,
[00:27:24] who could have I mean,
[00:27:28] brought down the Palestinian wherever he was,
[00:27:32] especially the refugee who lived
[00:27:36] This despair that was
[00:27:40] a cause for rebellion among Palestinians.
[00:27:43] Where did he find
[00:27:47] rebellion against the reality that was
[00:27:51] created for him? Indeed, if we look at the situation
[00:27:54] of the refugee, first of all, before we talk
[00:27:58] about the camps, Golda Meir has one of her famous
[00:28:01] quotes,
[00:28:05] the Palestinian, make him despair." Despair.
[00:28:08] And frankly,
[00:28:10] what we need most is the struggle
[00:28:13] of optimism, if I may call it the struggle
[00:28:16] of optimism, because optimism
[00:28:20] builds and establishes
[00:28:23] and keeps the Palestinian's existence as
[00:28:27] the true
[00:28:30] the land. Therefore, the human element and the Zionist
[00:28:34] programs aimed at killing the Palestinian, and we saw the war of extermination and so
[00:28:42] In the camp,
[00:28:44] began to see that the search for
[00:28:48] identity was the primary starting point.
[00:28:51] I am not a beggar, and I am not
[00:28:55] at anyone's door. Rather, I
[00:28:57] am subjected to a certain
[00:29:01] case of forced displacement and the war of extermination that
[00:29:04] I was subjected to during the Nakba. Therefore, he searches for
[00:29:07] identity, he searches for dignity, and he did not
[00:29:10] give up
[00:29:12] his Palestinian identity. Therefore,
[00:29:17] people in the camps insisted
[00:29:20] on fighting the state of despair that befell us
[00:29:24] after the Nakba. And if I want to talk about the state of despair that befell
[00:29:28] us, it was intellectually, in terms of thought,
[00:29:31] so that the idea was promoted
[00:29:34] that Israel is capable with its military power
[00:29:38] of doing anything, especially the scene before you that
[00:29:41] the Arab armies were defeated and it became a fait
[00:29:44] accompli, and therefore any person who thinks of armed
[00:29:48] resistance or thinks of forming armed
[00:29:51] gangs or parties or groups
[00:29:54] will be met with annihilation. Arab countries did not stand against
[00:29:58] Israel, and unfortunately, there were theorists in Arab
[00:30:02] thought regarding
[00:30:05] calm and the inability to
[00:30:08] put it bluntly, to "not bite off more than one can chew."
[00:30:12] In the literal sense, therefore,
[00:30:14] we saw Israel in its war with Arab countries, and it was able
[00:30:18] to defeat them and establish
[00:30:21] an entity on Palestinian land. Therefore, they excluded
[00:30:24] this option, but the Palestinian, through
[00:30:30] matters, with the title of homeland, and its title is dignity,
[00:30:34] and its title is land, and its title is longing,
[00:30:37] and its title is the key, and its title is
[00:30:41] all Palestinian
[00:30:42] constants.
[00:30:46] axis and continue, but
[00:31:02] Welcome back, dear viewers, and welcome to you,
[00:31:06] Doctor. We talked about this
[00:31:10] stage in which the Palestinian began to ignite
[00:31:13] the fire of revolution from this
[00:31:16] despair. How did it begin
[00:31:19] to form,
[00:31:23] in the diaspora? How did the seeds of this
[00:31:26] revolution begin to form and ignite
[00:31:30] among Palestinian youth who
[00:31:33] refused to succumb, refused
[00:31:36] submission, and refused the humiliation that
[00:31:39] the camps were experiencing
[00:31:43] The bitterness of displacement,
[00:31:48] people say involved the displacement of 650,000 to 700,000
[00:31:52] people, according to UNRWA, in
[00:31:56] 1950. The refugees registered with UNRWA were a million, or rather
[00:32:00] 900,000 and some change,
[00:32:03] almost a million,
[00:32:06] in addition to those who were not registered. Therefore, about
[00:32:10] 1.3 million people were displaced, who were in
[00:32:14] Arab countries with different identities
[00:32:18] under different countries,
[00:32:20] in a new humanitarian situation. They were
[00:32:24] looking for someone to sound the alarm,
[00:32:28] someone to ring the bell,
[00:32:33] of groups had formed, whether the Student Union or... And the basic
[00:32:37] structure and the basic building block for
[00:32:40] trade unionism. But we, the Palestinian people, all forms
[00:32:44] of trade unionism are flavored with politics, with politics. And
[00:32:47] the General Union of Students was the cornerstone.
[00:32:50] the basis of the issue of Palestinian
[00:32:53] representation.
[00:32:56] search here and there in more
[00:32:59] than even the Land Party within Palestine, who signed, meaning
[00:33:03] we imagine a part in Lebanon, a part in Syria,
[00:33:07] Jordan, and a part in Gaza, and a part
[00:33:11] came to the West Bank in different
[00:33:14] مختلفه وجزء تحت
[00:33:17] the entity that was established in 1948.
[00:33:23] the name they took, and therefore they wanted to
[00:33:26] party continued to speak in the
[00:33:30] 1964 by the Israeli occupation
[00:33:34] authorities. And various Palestinian
[00:33:37] groups were formed to search for
[00:33:41] this issue that is present within the camps. How
[00:33:45] can it emerge as a real struggle?
[00:33:49] Perhaps the first stage that found
[00:33:52] itself in the Palestinian
[00:33:55] street in the diaspora camps
[00:33:58] was its existence after the formation of the PLO, even though
[00:34:01] it was under the Arab umbrella and Arab
[00:34:05] tutelage, he feels that he will have
[00:34:09] Palestinian representation and a Palestinian spokesperson
[00:34:12] especially after the measures that led to the PLO, such as the
[00:34:16] Jericho conference and the Jerusalem conference, and the annexation of the East
[00:34:19] Bank to the West Bank, to the East
[00:34:22] Bank. All of this was the absence
[00:34:26] of a Palestinian presence, and the camps were searching for
[00:34:30] Palestinian representation. Therefore, the beginning of the
[00:34:33] Palestinian Liberation Organization and the establishment of the Liberation Organization was the first
[00:34:37] ring for the Palestinian to feel
[00:34:40] represented, and
[00:34:43] it was the essential stage that made a difference in the life
[00:34:47] of the Palestinian in terms of representation and momentum in the camps
[00:34:50] to join the revolution. This was the Battle
[00:34:53] of Karameh. The Battle of Karameh
[00:34:56] was that for the first time, the image of the Israeli
[00:35:00] army that does not acknowledge or that does not confront what we talked about at the
[00:35:04] beginning of the program, that the prevailing
[00:35:07] this army because it defeated Arab armies. For the first
[00:35:10] time, the Jordanian forces and the Fatah movement
[00:35:14] and the Palestinian forces that formed the PLO
[00:35:17] and who became the core and the backbone,
[00:35:21] and this increased Palestinian
[00:35:24] Arab tutelage gradually
[00:35:26] made the Battle of Karameh the
[00:35:29] first ray of hope for the Palestinian
[00:35:32] that the hand can meet the
[00:35:36] crushing blow with full force. Yes,
[00:35:39] and it proved that the Fatah
[00:35:43] movement, the Palestinian movements,
[00:35:45] and the Jordanians in the Battle of Karameh
[00:35:48] that what has passed,
[00:35:51] even with defeats, will not make us break or
[00:35:55] despair. No, these are rounds
[00:35:57] and battles, and we have not been broken
[00:36:00] at all. Yes, and it was the first ray of hope
[00:36:04] after the defeat of '48 and the defeat of '67 of the Arab
[00:36:08] armies and the nationalist thought that
[00:36:11] was broken in one way or another
[00:36:14] in front of this defeat. Who
[00:36:17] brought it back? The Palestinian in the Battle
[00:36:19] of Karameh was the beginning of the return, because the
[00:36:23] story did not end, and the issue did not end.
[00:36:28] That surrender and despair, and therefore
[00:36:31] the camps saw that
[00:36:33] they had become present and breathing,
[00:36:37] not a refugee with an address, not a beggar with
[00:36:40] an address. The idea that I am
[00:36:42] a humanitarian refugee has turned into
[00:36:46] a revolutionary fighter or
[00:36:49] name gives a great psychological
[00:36:52] depth to the Palestinian that instead of me, from a psychological
[00:36:55] point of view, being a refugee
[00:36:58] waiting for aid, I am a revolutionary, and this
[00:37:01] designation has a great story in the Palestinian
[00:37:05] imagination, that your name transforms into a Palestinian
[00:37:08] revolutionary or Palestinian militant, and therefore it found
[00:37:12] its way
[00:37:15] the camps
[00:37:19] defeat to a state of resilience,
[00:37:23] a state of pride, a state of,
[00:37:27] yes, an attempt to restore what is within me of things that
[00:37:30] were broken through previous
[00:37:33] stages. Here, Doctor, it is impossible
[00:37:37] to talk about
[00:37:40] the
[00:37:44] the camps without also talking about this leadership
[00:37:48] that, I mean, began
[00:37:50] to form through the student union, as
[00:37:53] you said, or through unions and federations, or
[00:37:57] formations that began to impose
[00:37:59] themselves through
[00:38:02] the Arab National Movement, the Muslim Brotherhood movement.
[00:38:06] How did the Palestinian begin
[00:38:09] to search for his salvation
[00:38:12] on his own and to have
[00:38:16] his own political
[00:38:19] and military formation? We may have
[00:38:22] touched on the issue of how the factions joined
[00:38:26] the Fatah movement after the Khaloun operation,
[00:38:29] and then the Popular Front and the Democratic
[00:38:32] Front joined the organization.
[00:38:35] The backbone of the strong
[00:38:39] tutelage, and with the arrival of the martyr
[00:38:42] Yasser Arafat and his assumption of the leadership of the PLO,
[00:38:46] and he was the leader of the Fatah movement,
[00:38:50] the voice became purely Palestinian. This was
[00:38:52] a pivotal point after Karameh and the masses
[00:38:56] and crowds it created who joined the national
[00:38:59] movement. A new turning point came
[00:39:03] that the national movement or the
[00:39:06] PLO, the representative of the Palestinian people, became one of the national
[00:39:10] movements whose slogan was armed struggle for the liberation
[00:39:14] of Palestine, and that despair
[00:39:16] ended, and we have a new program, and this is the choice
[00:39:20] and the path to the liberation of Palestine. Therefore, it was
[00:39:23] a very important stage for
[00:39:26] a national movement to represent the PLO, in addition to the other
[00:39:30] factions present and also the independents who
[00:39:32] were members of the conferences in the PLO,
[00:39:36] but the top of the pyramid is the head of a Palestinian
[00:39:40] faction, and therefore the organization's
[00:39:44] program turned into a militant program. It was a huge
[00:39:47] turning point in the path of the Palestinian cause
[00:39:51] completely and the departure from the Arab
[00:39:54] cloak in the sense of tutelage,
[00:39:57] not in the national or nationalist
[00:40:00] sense, or Therefore, when the Palestinian National Charter
[00:40:04] was formed, the National Charter was, and then it was
[00:40:07] converted to the National Charter. Why
[00:40:11] mean that we moved away from our Arab nationalism. No, we are linked to Arab
[00:40:15] nationalism, and we are still linked to Arab nationalism, and it is the
[00:40:19] foundation. But it means that we,
[00:40:22] as Palestinians, have the ability to represent
[00:40:25] ourselves and support Arab nationalism,
[00:40:29] and Arab nationalism is not a substitute
[00:40:31] for the national
[00:40:34] opinion or the Palestinian national
[00:40:37] core or Palestinian representation. And how much was the Palestinian's concern at that
[00:40:41] stage, Doctor, that
[00:40:44] I am the one who
[00:40:47] wants to join this faction or that,
[00:40:51] but with a clear Palestinian vision. We
[00:40:54] talked, perhaps as an example, about the movement of nationalists and the movement
[00:40:58] of the Muslim Brotherhood, which had, I mean,
[00:41:01] its goals, for sure, but Palestine
[00:41:03] not the
[00:41:06] priority. When did the Palestinian conclude
[00:41:10] or, I mean, feel that
[00:41:13] Palestine should be
[00:41:16] the first priority for these parties?
[00:41:19] So he began to disengage from them little
[00:41:22] by little, and the nature of humans is that
[00:41:25] we are different for life to go on. If we are not different, nothing
[00:41:28] works. Therefore, we are different
[00:41:31] even in thought, even in politics, and perhaps sometimes the difference,
[00:41:35] despite the presence of various obstacles,
[00:41:38] can strengthen
[00:41:41] our situation.
[00:41:43] We,
[00:41:45] the Palestinian movements, notice that there is a leftist part,
[00:41:49] an Islamic part, a part that adopted a certain
[00:41:52] ideology.
[00:41:55] This ideology was adopted because the reality was like that. The Communist
[00:41:59] Party
[00:42:00] and the reality of
[00:42:03] socialism was global at that
[00:42:06] stage, and we, as Palestinians, are part of this orientation
[00:42:10] in one way or another.
[00:42:13] But we notice that the wider
[00:42:17] segment joined the non- ideological movement at that period, which is the
[00:42:20] Fatah movement. Fatah movement, yes, non- ideological in other words,
[00:42:24] like society itself. Some are Christian and some are Muslim, some pray
[00:42:27] and some don't pray.
[00:42:28] Some
[00:42:32] are doctors and some are farmers and some are. This societal
[00:42:35] diversity that was natural,
[00:42:38] Fatah's ideology made this public join
[00:42:41] in one way
[00:42:43] or another to the Fatah movement. Therefore,
[00:42:47] the influence of other factions was limited
[00:42:49] because ideology
[00:42:52] choked the public, in other words,
[00:42:55] right, and made the public's affiliation
[00:42:59] with non-ideology stronger because they wanted a kind of space,
[00:43:02] a kind of, and they needed liberation, the liberation
[00:43:06] of Palestine only.
[00:43:23] Welcome again, dear viewers, and welcome
[00:43:26] to you, Doctor, and in continuation
[00:43:30] of what we talked
[00:43:33] break, about the ideology
[00:43:37] that was somewhat suffocating
[00:43:41] for the Palestinian who was trying to join
[00:43:44] any purely Palestinian
[00:43:47] formation whose first and last goal was
[00:43:50] the liberation of Palestine, and then the other goals,
[00:43:55] goals that were discussed at that stage. Of course,
[00:43:59] the Palestinian people, as we mentioned,
[00:44:02] went through a stage where they were searching
[00:44:05] for self-representation and to break free from the tutelage of others.
[00:44:11] Therefore, the ideological parties took
[00:44:13] a part of a society that was strange to
[00:44:17] Palestinian society, and some of them
[00:44:20] were affiliated with certain countries
[00:44:23] or as an ideology or
[00:44:26] as parties or supported by a certain country,
[00:44:29] and therefore the Palestinian wants to be liberated and shake off
[00:44:35] dependency, even if it is positive, even if it is good, even if it is fine, and he wants
[00:44:38] to appear in the same image and wants to represent himself and wants
[00:44:42] to be himself and wants to feel that he is independent in
[00:44:45] his speech, in his words, and in everything.
[00:44:49] The ideological factions
[00:44:52] were as if they were contrary
[00:44:55] in the imagination of the Palestinian street or the Palestinian
[00:44:59] people regarding
[00:45:02] other representation. So he wants something that has nothing to do with representing
[00:45:06] anyone. Here, non- ideology is a space
[00:45:10] for every Palestinian
[00:45:12] who
[00:45:15] wants to participate, regardless of his religion,
[00:45:18] his position, his name,
[00:45:22] his sect, his existence, and in addition to that,
[00:45:25] he wants to feel
[00:45:30] representation. I want to stay away from ideology.
[00:45:33] This was perhaps the big psychological
[00:45:37] point, in addition to the fact that the programs
[00:45:40] of the Fatah movement, for example, were armed
[00:45:43] struggle, and this satisfies the Palestinian's desire to regain his land,
[00:45:47] as well as the
[00:45:49] even though the Popular Front also considered
[00:45:53] armed struggle to be the only way, but
[00:45:58] the matter.
[00:46:01] And therefore, he saw this space and rushed towards
[00:46:04] this space with all his might
[00:46:07] to shake off the old dust
[00:46:10] and represent himself on the one hand,
[00:46:12] and to feel that he is not
[00:46:16] a beggar, but rather a fighter
[00:46:18] and a revolutionary, militant, national,
[00:46:22] nostalgic, and returning,
[00:46:24] and breaking all
[00:46:27] despair that surrounded the Palestinian idea
[00:46:31] and Palestinian asylum. What you said
[00:46:34] is beautiful, Doctor, and beautiful and useful,
[00:46:37] and thank you very much for all this,
[00:46:41] I mean, the
[00:46:44] information, all these insights on many
[00:46:47] aspects of this stage. Thank you very much,
[00:46:51] Doctor Fares. Professor of Political
[00:46:55] the Arab American University. Our greetings to you,
[00:46:58] Doctor. We always
[00:47:01] say that from the rubble of the Nakba,
[00:47:05] a national project was born, carried
[00:47:07] by a people who refused submission and the humiliation of asylum,
[00:47:11] and thus wrote a new page in the history of Palestine,
[00:47:15] entitled "Revolution and Will." Greetings to you,
[00:47:18] dear viewers, and until another meeting that brings
[00:47:21] us together with you in a new station
[00:47:24] on the road to the homeland. May you always be well.
[00:51:13] the mountain with the
[00:51:15] settlers up there. Suddenly, over 200 settlers came down
[00:51:18] and went to the town.
[00:51:22] In the town, they started looking for a house on the outskirts, a car,
[00:51:26] anything to burn.
[00:52:29] Good morning, dear viewers. This is the seventh, and we begin with the main
[00:52:33] headlines.
[00:52:35] Four martyrs and injured in the occupation's bombing of various
[00:52:38] areas in the Gaza
[00:52:39] Strip.
[00:52:46] Europe calls on Washington to reverse the visa ban for the Palestinian
[00:52:50] delegation.
[00:52:57] Olives under the yoke of occupation.