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Still images from Arabic is spoken in this land.
Maryse Garger’s 61 minute movie Arabic is spoken in this land Documents the creation of the Zionist movement and the expulsion of Palestinians in the early 20th century. The historical narrative interweaves archival materials such as photographs, films, newsreels and official documents, with testimonies of Palestinian survivors of the 1947-1948 forced expulsion known as the Nakba, and the findings of Anglo-Palestinian historians. will be reconstructed by interweaving them. Noor Masala.
Starting with Masala’s thesis that emphasizes the idea of ”relocation” as the basic motive of Zionism, the film explores the early proposals of European Zionists in the late 19th century and the terrorist tactics of Jewish settlers in Palestine to support Israel. Record the establishment of a nation. British Mandate. Masala, who serves as the film’s historical anchor, begins by examining the countless records in Israeli archives outlining the deportation of European Jews to Palestine and the simultaneous expulsion of local Palestinians to neighboring countries. Explain what you found. And he placed this policy within the European colonial mindset of the time, which was based on racist and supremacist concepts.
Early leaders and lobbyists of the Zionist movement were based in European capitals in the 1800s, so prior to the collapse of the Ottoman Empire and the establishment of the British Mandate of Palestine, the Zionist movement received support from local officials. It gained momentum. In 1917, the British government expressed support for “the establishment of a national homeland for the Jewish people in Palestine.” The terms of this letter, known as the “Balfour Declaration,” were that Arthur Balfour, then foreign secretary, told Baron Rothschild, a prominent member of Britain’s Jewish community and financial supporter of Zionist settlements in Palestine, that It was incorporated into the British Mandate. Palestine.
According to Massara, Zionism’s origins in Europe were secular, and many of its early leaders were made up of atheist nationalists. He outlines a kind of “tribal nationalism — a mixture of blood, race, and land,” which can only be “exclusive” and “ethnic,” and which could only be “exclusive” and “ethnic.” dominated the early days of the movement for a homeland. In order to appeal to international consciousness, Zionism needs to effectively use the Bible to create a “blood bond” between ancient Israelites and modern European Jews, and the need to reinvent Judaism. Masala claims that there was.
Garghoul makes his masala argument using clips from historical propaganda films that claim that Jewish immigrants created metropolitan centers like Tel Aviv in deserts and swamps. These myths helped create the notion that Zionist colonization was a legitimate “settlement” movement. It is similar to European endeavors in the Americas, and although rooted in racist imperialist concepts, it is still justified in Western countries.
Masala details the demographic composition of Jewish settlements in Palestine and the ideals of Labor Zionism. Workers Zionism, the dominant strain of Zionism in the Yishuv (Jewish community in Palestine), is based on the gradual establishment of a nation-state by immigration to Palestine and the “Jewish land and Jewish Eretz Yisrael (Land of Israel)”. ). Labor. ” Ghaghoul contrasts images from Zionist newspapers documenting the steady migration of Jews to Palestine with images from Arab media outlets explaining the impact of thousands of European immigrants flooding into Palestinian cities and villages. This demographic shift occurred most dramatically in the early 1930s.
The fundamental changes in the demographic characteristics of Palestine under British rule caused widespread anxiety among the Palestinians, who perceived the threat of the introduction of this new population and sought to expel the indigenous population. Perhaps the greatest strength is Arabic is spoken in this land It draws on the first-hand accounts of Palestinians living under British Mandate. These include testimonies by Hussein Fayyad Zaidan of Balad al-Sheikh and Abu Mohammed Younis of Safsaf village, who describe the rise of the resistance and injuries sustained in the clashes. . These oral histories help demonstrate the historical narrative of masala and the media of the time.
Increased Zionist immigration in the 1930s led to Palestinian worker strikes, youth demonstrations, and ultimately the Great Revolt of 1936. As British troops were brought in to quell the rebellion, Jewish political leaders proposed the idea of deportation as the only solution to ending it. Palestinian resistance. To personalize the impact of Zionist immigration, Ghaghoul draws on Palestinian testimonies that describe life in villages and cities during this period. Further underscoring the implications of Zionist immigration is a statement read by a narrator from Yosef Weitz, then director of the Jewish National Fund, arguing that Palestinians would be exterminated through emigration rather than gentrification. There is.
By 1939, British forces were able to suppress the Arab revolt, which had a serious impact on Palestinian society. Masala argues that by the 1940s, the Palestinian army was already largely disarmed. In contrast, the Yishuv was created as a “military-civilian community” whose settlers functioned as a powerful military force. The Zionist terrorist group sought to destabilize British forces through assassinations, but also focused on planting bombs in areas inhabited by Palestinians.
Terrorizing Palestinian communities meant disrupting local Arab society. Members of Zionist terrorist organizations such as the Stern Gang and the Irgun attempted to disrupt Arab urban centers by often dressing up as Arabs and setting off explosions to intimidate Palestinian leaders. These attacks are detailed through interviews with many Palestinians who lost family and friends in multiple bombings. Gargar uses archival footage from the UK to demonstrate the toll of these terrorist acts and the arrest of several members of the Zionist terrorist organization who were stockpiling weapons at the synagogue. By 1948, terrorist activities had turned into large-scale massacres and attacks on villages, leading to a mass explosion of Palestinians that culminated in the Nakba. The film ends with several eyewitness accounts by Palestinians who experienced and survived the Nakba.
Employed a team of researchers who scoured European archives; weand the Middle East, Arabic is spoken in this land Thoroughly researched, nuanced, and well-written. Ghaghoul’s film makes a significant contribution to the historical record of the Palestinian story and is a must-see for anyone interested in the history of Palestine and the Palestinian people.
Maymana Farhat specializes in modern and contemporary Arab art. Her collected works can be viewed online at http://maymanahfarhat.wordpress.com.
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