Freies Politikforum für Demokraten und Anarchisten

palestina libera · Beiträge: 1665

.........The dynamics that guard these protests is that of a social movement. However, the content of the demonstrators’ demands should be subjected to a serious discussion and critique. One of the major contradictory aspects of this movement is the exclusive understanding of the value of social justice. Social justice is a universal value, but for the protestors in Tel-Aviv’s Rothschild Ave., it is limited only to the internal dynamics of Israeli society. In Tel-Aviv’s Rothschild Ave., the root cause of the social injustices Israelis face are a taboo, that is, the occupation, colonial racism, militarization of all life’s aspects and the prevailing, aggressive neoliberal thought and system. These issues are deeply related to the Israeli state-building process.........
.........However, the contradictory nature of “social justice,” as this universal value is understood in Tel-Aviv’s Rothschild Ave., silences all issues of injustice related to the Palestinian people. I am not speaking of Palestinians in the West Bank, the Gaza Strip and in exile, but also those who are Israeli citizens, who suffer daily from land confiscation, racist legislations, the nonrecognition of their villages by the state and the Judaization of the Naqab (Negev) and the Galilee. According to this movement’s discourse, these issues are “political” and not “social,” and are therefore not related included in the movement’s understanding of social justice. By considering themselves “apolitical,” the protestors ignore the occupation, the blockade on Gaza and state’s racist system against the Palestinian citizens. (Or, the protestors consider racism only in cases of Jewish Ethiopians and East Asian foreign workers, but even there solely on an individual basis) .
According to Israeli terminology, being “apolitical” allows the inclusiveness of groups from colonial settlements in the West Bank, Jerusalem and the Golan, which are being invited to take part of in the protests. This creates an ethical contradiction, and of course political. The values of the Israeli social movement, in other words, are only limited to Israelis. Palestinians, on the other hand, are excluded from any justice. According to the Israeli social movement, 7,000 Palestinian political prisoners do not deserve social justice. Furthermore, neither do Palestinian refugees and the internally displaced. The Apartheid Wall and the Gaza blockade are also not worthy “issues” to be dealt with by a movement that pretends to provide an open space. Colonizing settlers are welcome, not the Palestinian families that are victims of the Separation Wall erected by the Israeli law; not the solidarity movements for a just peace; not the peoples around the words who are victims of the bloody regimes of close military and intelligence cooperation with the State of Israel .
The Israeli social movements, abiding to the Israeli national consensus, ignores the rights of the “other” for social justice. By not dealing with the root-causes of the unjust system in Israel, the Israeli social movement wishes to make things “less unjust” rather than to change the system and the regime.

By not dealing with the colonial-racist Zionist ideology and the nature of the Israeli state, some are choosing to consider the Israeli social movement as “post-Zionist.” However, as we know very well, post-Zionism means neither anti-Zionism nor the de-Zionization of Israel. But I still believe that this movement can lead to changes in the direction of reestablishing the welfare capitalist state that existed in Israel . Such a state can meet the interests of a wider majority of Israeli citizens, including those of Palestinian citizens of Israel. However, the Israeli social movement cannot bring historical justice to the Palestinians in Israel. While some Palestinian organizations are participating in the social mobilization, they are fully aware that its demands do not wholly cover the Palestinians’ social and political agenda.

http://frantzfanonfoundation-fondationfrantzfanon.com/?p=1107

Der author Ameer Makhoul is a Palestinian Christian[1] Arab citizen of Israel[2] and the director of the Haifa-based Ittijah, the Union of Arab Community-Based Associations[3], a network for Palestinian NGOs founded in 1995 in Israel. The organization promotes Palestinian Arab civil society and advocates political, economic and social change for Palestinians who are denied access to infrastructure and services "due to discriminatory practices and policies of the (Israeli) State".[4]

In April, 2010 he was prevented by Israeli forces from leaving the country. Two weeks later, Makhoul was arrested and accused of consorting with a Hezbollah agent on previous visits to Arab countries. His arrest was also ordered sealed by an Israeli court at the request of the Shabak (also known as Shin Bet). However, Makhoul foresaw the arrest and had submitted an article to The Electronic Intifada that was published the day of his arrest. The Electronic Intifada also published a statement of Palestinian and Israeli human rights organizations on the arrest of Ameer Makhoul, revealing the circumstances of his arrest. No particulars about the charges could be published either. Rechavia Berman, Israeli editor of the Hebrew news site YouPost, defied the gag order and published the news there.[5] An English-language blog, Tikun Olam, also broke many of the details of the story that the security services sought to conceal.
http://en.wikipedia.org/wiki/Ameer_Makhoul

Ein Artikel wo sprecht seiner verhaftung

Die Folter des Ameer Makhoul

http://www.hintergrund.de/20100607936/globales/terrorismus/die-folter-des-ameer-makhoul.html