Black Hebrew or Israel House Slave

These Israeli Zionists religiously believe their Jewish God has chosen them to replace the outdated European colonialism with a new form of colonialism, so well disguised that it will enable them to deceive the African masses into submitting willingly to their "divine" authority and guidance, without the African masses being aware that they are still colonized. 

- Malcolm X, Egyptian Gazette, September 17, 1964

How can one really liberate oneself when their identity has to be reconstructed from the shards of violent, American slave trade? While Malcolm X grew up in a Christian household, he became a Muslim and yet he always remained a victim of the American experience no matter how free he felt in his identity. 

If the Christian gospel was not attractive, and Muslims were seen as something foreign to the American narrative, what else could an African American identify with when their very identity itself had been manipulated and erased by American and European colonists?

Occupy Movements take a word of colonization

Of all the words to choose, when language is one of the building blocks of oppression, they had to choose occupy? Minorities talk about how offensive the word is while certain people talk about ownership, space, control, and essentially use the same terminology of the oppressor to justify their movement for "justice." Like one of the speakers says, it is amazing how capitalism is ingrained that branding seems like a necessity.

Don't occupy. Liberate. And coming from Palestine, the word occupy can never become a good thing. It is a word where you take space. This should not be about taking. By using these words it will easily flip into more oppression. Words have that much power. Liberate your minds first, then talk about space.

From California to Palestine: Prisoner dignity is human dignity

The common struggle is often overlooked and complicated with nationalism or other forms of sectarianism. Solidarity is communicated often but sometimes supporters do not immediately decipher the relationship between these struggles, overlooking human dignity as the main relation between all struggles of justice. The conditions of prisons in various societies are indicators of that society's values. And when it comes to those locations where who you are can be enough to get you into prison, the identity of the oppressor whether American, British, or Israeli  is merely the same, just dressed up a little differently in each location. The accent may be different, but prisons in most societies speak the language of dehumanization.

Muslims remain silent as Palestinians cry for help in Jerusalem

While Khader Adnan dies silently, Jerusalem also slowly dies under Zionist oppression:

Donor Opium: The impact of international aid to Palestine

For twenty years now the international donor community has financially supported Palestinian institution-building, infrastructure development, the economy, public employees' salaries, health and education, social welfare, the police, electricity production, private credit guarantees, and the bigger part of the civil society organizations with regards to democracy promotion, human rights, tolerance, women rights etc.


Peace and the establishment of a Palestinian state have been the declared goals of all the support. But actual results are the fragmentation and pacification of the Palestinian people.


This documentary film, directed by Mariam Shahin and George Azar, and funded by the Rosa Luxemburg Foundation, features Palestinian criticism of this externally funded "development".

Till Oum Kulthoum Sings

Let us live in the eyes of the night

Where the children spring from broken mattresses

Into graveyards and underpasses 

Where they still huddle together to listen to radios

All one thousand and one nights

They have eyes in the carnage of Cairo

In Photos: Washing Ramallah Clean

15 minutes outside and you will drown in the tears of Ramallah. She is glowing with confusion and smeared with the pollution of politics. Lost in her emotions we shiver and warm our hearts with heat artificially replacing what once was tradition. As Ramallah cries, less people frequent her. They run from her. They go back to their villages and talk about how cold she was.

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But what about us who have to stay here? What do we call home except the roads repaved so diplomats have a more comfortable ride, the spots where old houses now have four stories built atop , and all the English scarring the face of abused Arabs?


We know Ramallah because she is inside of us, and we cry with her and wander in her streets trying to set her free. We walk through one memory best known by constant recitation, turning the corner where the son has inherited his father's shop, and we look for our grandmothers and grandfathers now in a place overcome with the paintbrush of foreign taste and normalization between vendors of coffee and spices.