These words I woke up to at four o'clock in the morning when my bed was surrounded by about 15 members of the specialized doves force with all its equipment and equipment, and in moments before the house lighting ignited, only the green laser lights aimed from the guns were the only lighting in the room, and when the room was lit I realized It is another kind of awakening that the occupation makes professionally. In this awakening, Fayrouz's voice is replaced by the sound of plastic handcuffs forming on your hands, so that you realize at that moment that the journey has begun.
It's the eighth attempt.
The sixth is by arrest and administrative detention this time, and the seventh is by house arrest and the forcible deportation of my family from the homeland, and the eighth is by withdrawing the identity.
They are the rules of combat expulsion, the rules of gradual uprooting and forcible expulsion from my land, my home, my social environment, the memory of my place, my stories. It is not my story but the story of a people whose calamity has not stopped since 1948.
Daily, arrest, expulsion, surveillance, persecution, harassment, killing, and displacement, for I am the individual and the group and I am the family and the homeland.
We are facing a colonial, settler project that wants your land without you. It confiscates your dream, destroys your reality, tries to negate your memory, accuses you of terrorism and vandalism, tries to make you weary, and works to strip you of your human dimension and its elements while subjugating and subjugating you by all means and methods. Wide experiments with its weapons, old and new, for its means of suppression, follow-up and prosecution, even our cellular devices were not spared from the comprehensive control of Zionist colonialism, and I had a share of it, I, my people, my family, our land, our identity, our culture and our memory, are all under comprehensive targeting.
Perhaps I will be expelled, and I will face this choice. Homeland, belonging, and the challenge of Zionist settler colonialism do not need an identity card. It needs awareness, identity, and a project. It needs will and vision. Each of us is challenged by his position and place, participates and resists, and does not ask for permission or apologize.
Now you do not have a personal card indicating that you are holy by birth and passion, but why do you need this certificate?!
The alleys of the Old City, the neighborhoods of Jerusalem, its soil, walls, and people provide you with this identity and belonging.
They can send you to the West Bank, or join you to those who preceded you since 1948, for you are divided between Palestinians from abroad and inside, between those inside 1948 and the West Bank, and between Jerusalem and Gaza. An identity and its borders are the borders of our geography. It is an old Arab and old Palestinian colonial geography that usually imposes and turns into a force that tears apart the people, identity and cause.
A concrete geography that produces ideas and perceptions, and “we” (we and you) become its guardians, who do not guard a sacred fire, but guard a crime.
This geography prevents a love story between a young man and a young woman. It prevents the human relationship and tries to form a Palestinian inside and another in the West Bank, Jerusalem, Gaza, and others abroad. It tries to produce an identity similar to it and a specific culture with a solution, and it turns into a chain and a barbed wire that is forbidden to be crossed. But, as we have always said, we resist oblivion and challenge those who He tries to impose it, and this reality cannot prevent the will to communicate and the power of belonging that cannot defeat identity.
We challenge here and there, and we still believe with faith that our choice is that national project that is based on the basis of one people, the cause, choice and comprehensive resistance, which is based on comprehensive participation, on the basis of
"a people... a people...".
Liberation, resistance, and the challenge of the geography of colonialism. The Palestinian, wherever he goes, carries the concerns of his people, his homeland, and his identity, and they come with him wherever he goes.
I am still waiting, perhaps I will be expelled and I will face this choice. Homeland, belonging, and the challenge of Zionist settler colonialism do not need an identity card. It needs awareness, identity, and a project. It needs will and vision. Each of us is challenged by his position and place, participates and resists, and does not ask permission or apologize.