Last March, poet, novelist and feminist Alice Walker joined a delegation organized by Code Pink, to travel to the Gaza Strip just weeks after the 22-day Israeli bombardment and invasion. Walker, globally acclaimed for her Pulitzer Prize winning novel, The Color Purple, had also traveled to Rwanda, Eastern Congo and other places where she witnessed cruel and barbaric behavior that left her speechless. In an essay on her blog entitled "Overcoming Speechlessness: A Poet Encounters "the horror" in Rwanda, Eastern Congo and Palestine/Israel," Walker recounts the stories of the people she met, and offers a lyrical analysis that ties their oppression and struggles to what she and her community experienced growing up in the violence and fear of the segregated American South. The excerpt below begins with her arrival in Gaza after a long overland journey through Egypt.
Coming "home" to Gaza
Rolling into Gaza I had a feeling of homecoming. There is a flavor to the ghetto. To the Bantustan. To the "rez." To the "colored section." In some ways it is surprisingly comforting. Because consciousness is comforting. Everyone you see has an awareness of struggle, of resistance, just as you do. The man driving the donkey cart. The woman selling vegetables. The young person arranging rugs on the sidewalk or flowers in a vase. When I lived in segregated Eatonton, Georgia I used to breathe normally only in my own neighborhood, only in the black section of town. Everywhere else was too dangerous. A friend was beaten and thrown in prison for helping a white girl, in broad daylight, fix her bicycle chain.
But even this sliver of a neighborhood, so rightly named the Gaza Strip, was not safe. It had been bombed for 22 days. I thought of how, in the US perhaps the first use of aerial attacks on US soil, prior to 9/11, was the bombing and shooting from biplanes during the destruction by white mobs of the black neighborhoods in Tulsa, Olklahoma in 1921. The black people who created these neighborhoods were considered, by white racists, too prosperous and therefore "uppity." Everything they created was destroyed. This was followed by the charge already rampant in white American culture, that black people never tried to "better" themselves.
There is ample evidence in Gaza that the Palestinians never stop trying to "better" themselves. What started as a refugee camp with tents, has evolved into a city with buildings rivaling those in almost any other city in the "developing" world. There are houses, apartment buildings, schools, mosques, churches, libraries, hospitals. Driving along the streets, we could see right away that many of these were in ruins. I realized I had never understood the true meaning of "rubble." Such and such was "reduced to rubble" is a phrase we hear. It is different seeing what demolished buildings actually look like. Buildings in which people were living. Buildings from which hundreds of broken bodies have been removed; so thorough a job have the Palestinians done in removing the dead from squashed dwellings that no scent of death remains. What this task must have been like, both physically and psychologically, staggers the mind.
We pass police stations that were simply flattened, and all the young (most Palestinians are young) officers in them killed, hundreds of them. We pass ministries, bombed into fragments. We pass a hospital, bombed and gutted by fire. If one is not safe in a hospital, when one is already sick and afraid, where is one safe? If children are not safe playing in their schoolyards, where are they safe? Where are The World Parents of All Children? The World Caretakers of All the Sick?
My companion and I are assigned to the home of two sisters who share their space with friends and relatives who come and go. One morning I get up early to find an aunt sleeping on the floor in the living room. Another time, a cousin. In the middle of the night I hear one of the sisters consoling her aged father, who sounds disoriented, and helping him back to bed. There is such respect, such tenderness in her voice. This is the same place that, just weeks earlier, was surrounded by rocket fire, a missile landing every 27 seconds for 22 days. I can only imagine what the elderly residents must feel, as, even in their old age they are subjected to so much fear. Each morning we are sent off to learn what we can in our four days in Gaza, well fed on falafel, hummus, olives and dates, sometimes eggs, tomatoes, salad and cheese. All of it simple, all of it delicious.
More delicious because we realize how difficult it is to find such food here; the blockade keeps out most of it. Delicious also because it is shared with such generosity and graciousness. Always the culinary student, I try to learn to make the especially tasty dish that consists mainly of tomatoes and eggs. I learn the tea I like so much is made out of sage!
Dance in the face of disaster
On International Women's Day we leave for the celebration for which we have come, a gathering with the women of Gaza. Gael Murphy, Medea Benjamin, Susan Griffin and I, along with 20 or so other women had been arrested for protesting the war on Iraq on International Women's Day, 2003. If the world had paid attention we could have saved a lot of money, countless sons' and daughters' lives, as well as prevented a lot of war-generated pollution that hastens globe-threatening climate change. How doofus humans are going to look -- we thought as we marched, sang, accepted our handcuffs -- still firing rockets into apartment buildings full of families, and dropping bombs on school children and their pets, when the ice melts completely in the Arctic and puts an end to our regressive, greed sourced rage forever. That had been a wonderful day; this International Women's Day, of 2009, was also. It was the kind of day that makes life, already accepted as a gift, a prize. Early in the morning of 8 March, we were shuttled to a women's center in the north of Gaza City, to meet women who, like their compatriots, had survived the recent bombardment and, so far, the siege.
This center for women was opened under the auspices of the United Nations, which has been administering to the Palestinian people since 1948, when thousands of Palestinians fleeing their homes under Israeli attack, became refugees. It is a modest building with a small library whose shelves hold few books. It isn't clear whether most of the women read. The idea, as it is explained to us, is to offer the women a place to gather outside the home, since, in Palestinian culture the mobility of most women is limited by their work in the home as mothers and caretakers of their families. Many women rarely leave their compounds.
However, today, International Women's Day, is different. Many women are out and about, and women who frequent this particular center are on hand to welcome us. After arranging ourselves around a table in the library, we, about 30 of us, sit in council. I learn something I'd heard but never experienced: Arabs introduce themselves by telling you they are the mother or father of one of their children, perhaps their eldest. Then they tell you how many children they have. They do this with a pride and joy I have never seen before. Only one woman had one child. Everyone else had at least five. There is a feeling of festivity as the women, beautifully dressed and wearing elegant headscarves, laugh and joke among themselves. They are eager to talk.
Only the woman with one child has trouble speaking. When I turn to her, I notice she is the only woman wearing black, and that her eyes are tearing. Unable to speak, she hands me instead a photograph that she has been holding in her lap. She is a brown-skinned woman, of African descent, as some Palestinians (to my surprise) are; the photograph is of her daughter, who looks European. The child looks about six years old. A student of ballet, she is dressed in a white tutu and is dancing. Her mother tries to speak, but still cannot, as I sit, holding her arm. It is another woman who explains: during the bombardment, the child was hit in the arm and the leg and the chest and bled to death in her mother's arms. The mother and I embrace, and throughout our meeting I hold the photograph of the child, while the mother draws her chair closer to mine.
What do we talk about?
We talk about hatred.
But before we talk about hatred I want to know about headscarves. What's the deal about wearing the scarf? Why do so many women wear it? I am told something I'd never considered: in desert countries most of one's hydration is lost at the back of the neck, which can quickly lead to heat stroke, so a headscarf that wraps around the neck is essential to block this loss. The top of the head is covered because if a woman is living a traditional life and is outside a lot, the sun beats down on it. This causes headache, dizziness, nausea, stroke, and other health problems. In Gaza, one of the women pointed out, there were many women who did not wear scarves, primarily because they worked in offices. This was true of the women in whose home we were sheltered. They seemed to own a lot of scarves that they draped about themselves casually, just as my friends and I might do in the United States.
Because I had shaved my head a week or so before going to Gaza, I understood exactly the importance of the headscarf. Without a covering on my head I could not bear the sun for more than a few minutes. And, indeed, one of the first gifts I received from an anonymous Palestinian woman was a thick black and red embroidered scarf, which I wore everywhere, gratefully.
Our host told us a story about the uglier side of the headscarf business: On the first day of bombing she was working downstairs in the basement and wasn't aware that her apartment building was next to one that was being shelled. When the policemen came to clear her building, and she stepped out of the elevator, one of them, a political and religious conservative, was taken aback at the sight of her bare head. So much so that instead of instantly helping her to a shelter, he called a colleague to come and witness her attire. Or lack thereof. He was angry with her, for not wearing a headscarf, though Israeli rockets were tearing into buildings all around them. And what could we do but sigh along with her, as she related this experience with appropriate shrugs and grimaces of exasperation. Backwardness is backwardness, wherever it occurs, and explains lack of progressive movement in afflicted societies, whether under siege or not.
One of the triumphs of the Civil Rights Movement is that when you travel through the American South today you do not feel overwhelmed by a residue of grievance and hate. This is the legacy of people brought up in the Christian tradition, true believers of every word Jesus had to say on the issue of justice, loving kindness, and peace. This dovetailed nicely with what we learned of Gandhian nonviolence, brought into the movement by Bayard Rustin, a gay strategist for the Civil Rights Movement.
A lot of thought went into how to create "the beloved community," so that our country would not be stuck with violent hatred between black and white, and the continuous spectacle, and suffering, of communities going up in flames. It is astonishing, the progress, and I will always love Southerners, black and white, for the way we have all grown. Ironically, though there was so much suffering and despair as the struggle for justice tested us, it is in this very "backward" part of our country today that one is most likely to find simple human helpfulness, thoughtfulness and impersonal courtesy.
I speak a little about this American history, but it isn't history that these women know. They're too young. They've never been taught it. It feels irrelevant. Following their example of speaking of their families, I talk about my Southern parents' teachings during our experience of America's apartheid years. When white people owned and controlled all the resources and the land, in addition to the political, legal and military apparatus, and used their power to intimidate black people in the most barbaric and merciless ways. These whites who tormented us daily were like Israelis who have cut down millions of trees planted by Arab Palestinians; stolen Palestinian water, even topsoil. They have bulldozed innumerable villages, houses, mosques, and in their place built settlements for strangers who have no connection whatsoever with Palestine; settlers who have been the most rabid anti-Palestinian of all, attacking the children, the women, everyone, old and young alike, viciously, and forcing Palestinians to use separate roads from themselves.
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It feels very familiar, I tell them, what is happening here. When something similar was happening to us, in Mississippi, Georgia, Alabama, I say, our parents taught us to think of the racists as we thought of any other disaster. To deal with that disaster as best we could, but not to attach to it by allowing ourselves to hate. This was a tall order, and as I'm talking, I begin to understand, as if for the first time, why some of our parents' prayers were so long and fervent as they stayed there, long minutes, on their knees in church.
And why people often wept, and fainted, and why there was so much tenderness as people deliberately silenced themselves, or camouflaged atrocities done to or witnessed by them, using representative figures from the Bible. At the end of the table across from me is a woman who looks like Oprah's twin. In fact, earlier she had said to me: Alice, tell Oprah to come see us. We will take good care of her." I promised I would email Oprah, and, on returning home, did so.
She laughs, this handsome woman; then speaks earnestly. We don't hate Israelis, Alice, she says, quietly, what we hate is being bombed, watching our little ones live in fear, burying them, being starved to death, and being driven from our land. We hate this eternal crying out to the world to open its eyes and ears to the truth of what is happening, and being ignored. Israelis, no. If they stopped humiliating and torturing us, if they stopped taking everything we have, including our lives, we would hardly think about them at all. Why would we?
There is, finally, a sense of overwhelm, trying to bring comfort to someone whose sleeping child has been killed and buried, a few weeks ago, up to her neck in rubble; or a mother who has lost fifteen members of her family, all her children, grandchildren, brothers and sisters, her husband. What does one say to people whose families came out of their shelled houses waving white flags of surrender only to be shot down anyway? To mothers whose children were, at this moment, playing in the white phosphorous laden rubble that, after 22 days of bombing, is everywhere in Gaza? White phosphorus, once on the skin, never stops burning. There is really nothing to say. Nothing to say to those who, back home in America, don't want to hear the news. Nothing to do, finally, but dance.
The women and I and everyone with us from Code Pink went across the hall to a big common room where music was turned up full volume. At first I sat exchanging smiles and murmurs with an ancient grandmother who was knitting booties, and who gave me two pairs, for my own grandchildren. Sitting didn't last. Without preamble I was pulled to my feet by several women at once, and the dance was on. Sorrow, loss, pain, suffering, all pounded into the floor for over an hour. Sweat flowing, wails and tears around the room. And then, the rising that always comes from such dancing; the sense of joy, of unity, of solidarity and gratitude to be in the best place one could be on Earth; with sisters who have experienced the full measure of disaster and have the heart to rise above it. The feeling of love is immense. The ecstasy, sublime. I was conscious of exchanging and receiving Spirit in the dance. I also knew that this Spirit, which I have encountered in Mississippi, Georgia, the Congo, Cuba, Rwanda and Burma, among other places, this Spirit that knows how to dance in the face of disaster, will never be crushed. It is as timeless as the wind. We think it is only inside our bodies, but we also inhabit it. Even when we are unaware of its presence internally, it wears us like a cloak.
Our silence will not protect us
I could have gone home then. I had learned what I came to know: that humans are an amazing lot. That to willfully harm any one of us is to damage us all. That hatred of ourselves is the root cause of any harm done to others, others so like us! And that we are lucky to live at a time when all lies will be exposed, along with the relief of not having to serve them any longer. But I did not go home. I went instead to visit the homeless.
Coming out of a small grouping of tents, with absolutely nothing inside them, no bedding, no food, no water, were middle-aged and elderly people who looked as if their sky had fallen. It had. An old, old man, leaning on a stick, met me as I trudged up a hill so I might see the extent of the devastation. Vast. Look, look! He said to me in English, come look at my house! He was wearing dusty cotton trousers and an old army great coat. I felt dragged along by the look in his eyes. He led me to what had been his house. It had obviously, from the remains, been a large and spacious dwelling; now he and his wife lived between two of the fallen walls that made a haphazard upside down "V." She looked as stunned and as lost as he. There was not a single usable item visible. Near what must have been the front entrance, the old man placed me directly in front of the remains of bulldozed trees: They broke my house, he said, by bombing it, and then they came with bulldozers and they broke my lemon and olives trees. The Israeli military has destroyed over two and a half million olive and fruit trees alone since 1948. Having planted many trees myself, I shared his sorrow about the fate of these. I imagined them alive and sparkling with life, offering olives and lemons, the old man and his wife able to sit in the shade of the trees in the afternoons, and have a cup of tea there, in the evenings.
You speak English, I observed. Yes, he said, I was once in the British army. I supposed this was during the time Britain controlled Palestine, before 1948. We walked along in silence, as I did what I had come to do: witness. Code Pink members and my companion and I walked through the rubble of demolished homes, schools, medical centers, factories, for half an hour. After the bombing the Israelis had indeed bulldozed everything so that I was able to find just one piece of evidence that beauty had flourished on this hillside; a shard from a piece of colorful tile, about the size of my hand. Someone in our group wanted it, and I gave it to her. They had taken pains to pulverize what they had destroyed.
Coming upon another grouping of tents, I encountered an old woman sitting on the ground in what would have been, perhaps, the doorway of her demolished, pulverized home. She was clean and impeccably dressed, the kind of old woman who is known and loved and respected by everyone in the community, as my own mother had been. Her eyes were dark and full of life. She talked to us freely. I gave her a gift I had brought, and she thanked me. Looking into my eyes she said: May God Protect You From the Jews. When the young Palestinian interpreter told me what she'd said, I responded: It's too late, I already married one. I said this partly because, like so many Jews in America, my former husband could not tolerate criticism of Israel's behavior toward the Palestinians.
Our very different positions on what is happening now in Palestine/Israel and what has been happening for over fifty years, has been perhaps our most severe disagreement. It is a subject we have never been able to rationally discuss. He does not see the racist treatment of Palestinians as the same racist treatment of blacks and some Jews that he fought against so nobly in Mississippi. And that he objected to in his own Brooklyn-based family. When his younger brother knew he was seeing me, a black person, he bought and nailed over an entire side of his bedroom the largest Confederate flag either of us had ever seen. His brother, a young Jewish man who had never traveled South, and had perhaps learned most of what he knew about black history from Gone With the Wind, expressed his contempt for black people in this way. His mother, when told of our marriage, sat shiva, which declared my husband dead. These were people who knew how to hate, and how to severely punish others, even those beloved, as he was, of their own. This is one reason I understand the courage it takes for some Jews to speak out against Israeli brutality and against what they know are crimes against humanity. Most Jews who know their own history see how relentlessly the Israeli government is attempting to turn Palestinians into the "new Jews," patterned on Jews of the Holocaust era, as if someone must hold that place, in order for Jews to avoid it.
Lucky for me, my husband's family were not the only Jews I knew, having met Howard Zinn, my history teacher at Spelman College in 1961, as my very first (secular) Jew, and later poet Muriel Rukeyser, at Sarah Lawrence College, who like Grace Paley, the short story writer, raised her voice against the Israeli occupation of Palestine and the horrible mistreatment of the Palestinian people. There are my Jewish friends of the planet: Amy Goodman, Jack Kornfield, Noam Chomsky, Medea Benjamin, and Barbara Lubin, who are as piercing in their assessments of Israeli behavior as they have been of African or African American, or Indian, or Chinese, or Burmese behavior. I place my faith in them, and others like us, who see how greed and brutality are not limited to any segment of humanity but will grow wherever they are unchecked, in any society whatsoever.
The people of Israel have not been helped by America's blind loyalty to their survival as a Jewish State, by any means necessary. The very settlers -- they've used American taxpayer money to install on Palestinian land -- turn out to be a scary lot, fighting not only against Palestinians, but against Israelis, when they do not get their way. Israelis stand now exposed, the warmongers and peacemakers alike, as people who are ruled by leaders that the world considers irrational, vengeful, scornful of international law, and utterly frightening.
There are differing opinions about this, of course, but my belief is that when a country primarily instills fear in the minds and hearts of the people of the world, it is no longer useful in joining the dialogue we need for saving the planet. There is no hiding what Israel has done or what it does on a daily basis to protect and extend its power. It uses weapons that cut off limbs without bleeding; it drops bombs into people's homes that never stop detonating in the bodies of anyone who is hit; it causes pollution so severe it is probable that Gaza may be uninhabitable for years to come, though Palestinians, having nowhere else to go, will have to live there. This is a chilling use of power, supported by the United States of America, no small foe, if one stands up to it. No wonder that most people prefer to look the other way during this genocide, hoping their disagreement with Israeli policies will not be noted. Good Germans, Good Americans, Good Jews. But, as our sister Audre Lorde liked to warn us: Our silence will not protect us. In the ongoing global climate devastation that is worsened by war activities, we will all suffer, and we will also be afraid.
Finding our voices
The world knows it is too late for a two-state solution. This old idea, bandied about since at least the Eighties, denounced by Israel for decades, isn't likely to become reality with the massive buildup of settlements all over what remains of Palestinian land. Ariel Sharon is having the last word: Jewish settlements exactly like a Pastrami sandwich; Palestinian life erased, as if it never existed, or crushed under the weight of a superior Israeli military presence and a teaching of Jewish supremacy sure to stunt Palestinian identity among Arabs living in Israel.
What is to be done? Our revered Tolstoy asked this question generations ago, speaking also of War and Peace. I believe there must be a one-state solution. That Palestinians and Jews, who have lived together in peace in the past, must work together to make this a reality once again. That this land (so soaked in Jewish and Palestinian blood, and with America's taxpayer dollars wasted on violence the majority of us would never, if we knew, support) must become, like South Africa, the secure and peaceful home of everyone who lives there. This will require that Palestinians, like Jews, have the right of return to their homes and their lands. Which will mean what Israelis most fear: Jews will be outnumbered and, instead of a Jewish state, there will be a Jewish, Muslim, Christian country, which is how Palestine functioned before the Europeans arrived. What is so awful about that?
The tribunals, the generals will no doubt say. But both South Africa and Rwanda present a model of restorative justice in their Truth and Reconciliation Councils. Some crimes against humanity are so heinous nothing will ever rectify them. All we can do is attempt to understand their causes and do everything in our power to prevent them happening, to anyone, ever again. Human beings are intelligent and very often, compassionate. We can learn to heal ourselves without inflicting fresh wounds.
Watching a video recently about Cuba's role in the ending of apartheid in South Africa, I was moved by the testimony of Pik Botha, once a high ranking official of white South Africa. He talked about how liberating it had been when South Africa was forced to attend talks prior to negotiating Nelson Mandela's release from prison and a change from a fascist, white supremacist regime to a democratic society. He said the feeling of not being hated and feared and treated like a leper everywhere he went was wonderful. The talks were held in Egypt and for the first time he felt welcomed by the Egyptians and took the opportunity to visit the pyramids and the Sphinx and to ride on a camel!
As a white supremacist representative of a repressive, much hated government, he'd never felt relaxed enough to do that. His words demonstrate what we all know in our hearts to be true: allowing freedom to others, brings freedom to ourselves. It is true that what one reads in the papers sometimes about the birthing pains of the New South Africa can bring sadness, alarm, and near despair. But I doubt that anyone in South Africa wishes to return to the old days of injustice and violence that scarred whites and blacks and coloreds so badly. Not just citizens of South Africa were demoralized, oppressed and discouraged by white South Africa's behavior, but citizens of the world. Israel helped keep the racist regime in power in South Africa, giving it arms and expertise, and still the people of the world, in our outrage at the damage done to defenseless people, rose to the challenge of setting them free. That is what is happening today in Palestine.
The world has found its voice and though the horror of what we are witnessing in places like Rwanda and Congo and Burma and Israel/Palestine threatens our very ability to speak, we will speak. And we will be heard.