Updates

We seek to keep you literally "updated" on movement in terms of truth and justice in the Middle East in general with a particular eye on Palestine. The links below will take you to various articles and websites that offer the perspective of leaders in the religious, NGO, and human rights communities. Additionally, Al-Bushra, ever vigilant, provides links to regular reporting as well as opinion pieces by journalists. The dates given here indicate when the link was posted; the most recent posting is at the top. Check the article itself for the date the information was released by the source.

Thursday, February 9, 2012

World Council of Churches: Youth longing for peace in the Arab world

Source: http://www.oikoumene.org/en/news/news-management/eng/a/article/1634/religious-leaders-and-you.html

06.02.12

The key role played by young people during the transformations in the Arab world throughout the past year was a recurrent theme for the recent World Council of Churches (WCC) Christian-Muslim consultation on “Christian Presence and Witness in the Arab World”.

The consultation was organized by the WCC programmes for Churches in the Middle East and Inter-religious Dialogue and Cooperation in collaboration with the Middle East Council of Churches (MECC) in Antelias, Lebanon.

The consultation took place from 24 to 28 January and brought together a number of religious leaders, scholars and young activists.

The participants' passion and longing for political and religious freedom, human dignity and rights, and social and economic justice for all people of the Arab world marked the event.

The importance of equal citizenship for all was reiterated frequently. The politics and relationships between the values of citizenship and its links to religious institutions were debated.

Short but vivid sketches highlighted recent events, problems and signs of hope in a wide range of countries. It was acknowledged that in some parts of the Arab world, Christians and Muslims were afraid of the uncertainties that the future might bring.

However, it was also noted that the people of God must not deal in the currency of fear. It was important that the religions themselves were willing to become part of the process of transformation.

As one participant put it, “We need religious leaders who are willing to play a prophetic role, and to be people of vision and wisdom.”

A number of specific proposals and suggestions were put forward in the final communiqué of the meeting.

This consultation was in one of a series of meetings being held in preparation of a major international ecumenical gathering on the Christian presence in the Middle East. This meeting is being planned by the WCC in partnership with the MECC, and is due to take place in December 2012.

Read the full text of the communiqué

Communiqué in Arabic (PDF)

Thursday, February 2, 2012

World Council of Churches: Welcome Speech at Antelias Consultation

Source: http://www.oikoumene.org/en/resources/documents/general-secretary/speeches/welcome-speech-at-antelias-consultation.html

24-27 January 2012

Your Holiness, Your excellencies and eminences, brothers and sisters, a warm welcome to all of you! Thank you for taking the time to be with us at this consultation here in Lebanon. It is, we believe, a significant meeting at a crucial time in the life of this region. I am, together with my colleagues, honoured and humbled to be with you as you discuss the way towards the future for the churches in the context of what happens now here with the significant changes of the Middle East.

The World Council of Churches is committed to do what it can to work towards peace with justice for all in the Middle East region. What leads to just peace was at the heart of our International Ecumenical Peace Convocation in Jamaica last year; and, it is our perspective as we prepare for the 10th Assembly of the WCC next year in Korea, with the theme: God of life, lead us to justice and peace! We not only discuss, we work, together with you and all people of good will, to give our contribution to make just peace.

The WCC has a considerable number of our member churches based in this region. At our Central Committee meeting in February last year, the World Council of Churches made clear that since its beginning the WCC has viewed the Middle East as a region of special interest and concern. It is the birthplace of Judaism, Christianity and Islam. For Christians, this region is the place where our Lord was incarnated and born, preached, suffered crucifixion, and was resurrected. It is also the land from where the Good News was spread to the entire inhabited world. Our living faith has its roots in this region and is nourished and nurtured by the unbroken witness of the local churches who have their own roots from the apostolic times. Without this Christian presence, the conviviality among peoples from different faiths, cultures, and civilisations, which is a sign of God’s love for all humanity, will be endangered. The Central Committee also expressed the sober sentiment that if the Christian community were to become extinct in the Middle East, it would be a sign of failure of the ecumenical family to express the Gospel imperative for costly solidarity.

The Arab spring, not least through the contributions from young people like some of you present here, has been driven by a desire for justice and peace. Long before these changes, the WCC has addressed the negative consequences for Christians of war and occupation in Iraq. You know that our warnings against the war in Iraq have become a reality; Christians are suffering greatly from it; and, a substantial emigration has happened. The emigration of Christians as a consequence of the occupation of Palestinian territories and the very difficult political and financial situation for Palestinians has been a concern of the WCC for many years.

We know that the changes in the Arab world over the last year – and changes still to come – have also left many Christians, along with many Muslims, feeling uncertain and even afraid for their future. Whether they are right or wrong to fear is not the question. Information reaching us – perhaps not proven but still undoubtedly real – suggests that considerable numbers of Christians are planning to leave their homelands and either migrate within the region or further afield.

One of the key concerns that Christians face as the different countries of this region shift and change in a variety of ways is ‘what it will mean for us as Christians to be citizens in this new dispensation--this new world that is emerging’. The present and future models of citizenship are therefore the key question which lies at the heart of this consultation. We expect that this consultation will give an opportunity to discuss and develop a common vision together as Muslims and Christians for a common future, offering equal rights and opportunities to all. I also expect that we together can give a clear message that it is a responsibility for any constitution and government to provide that.

Returning again to last year’s Central Committee meeting, we do believe that Christians in the Middle East are both facing unprecedented challenges now but also are attempting to respond through new forms of witness. When they deliver a unified message, their voice is better heard and their presence and impact in their societies are more appreciated. In sponsoring this present conference that is one of our goals.

Of course the World Council of Churches is not the only organisation that is committed to working to support Christian presence in this region. But we do believe that as a global fellowship we have a distinctive and important contribution to make. For our role requires us also to ensure that our member churches in the world outside the Middle East gain an accurate picture of the dynamics and realities of the region, and the way that Christians and Muslims have lived alongside each other peacefully for centuries in the Arab world. We are all aware that a pernicious sort of Islamophobia can all too easily become part of the rhetoric particularly in among certain Western Christians – targeting Islam and Muslims in a way that is inaccurate, divisive and exacerbate the difficulties both Christians and Muslims in this region are facing. We see our role as the World Council of Churches as including the need to share a balanced picture about Islam with member churches throughout the world, and to correct any misapprehensions that may arise. So we are particularly grateful to the Muslim participants at this meeting, for their willingness to join with us in working positively for peace, justice, freedom and harmony. I am eager to hear how Muslim leaders are emphasising their commitment to strengthen the Christian presence in the Middle East. I also am interested in hearing how you as Muslims are addressing the fear we can sense in some Christian communities. We will certainly want to make clear to our wider constituency the WCC’s extensive experience over many years of how Christians and Muslims continue to work together constructively for the Common Good. So we are grateful also to those who have come here from outside the Arab world to listen and to share – because they too will be able to help us in this task.

In planning and organising this event the World Council of Churches has worked closely with the Middle East Council of Churches, and particularly with its newly appointed General Secretary Fr Paul Rouhana. We are glad that so near the beginning of his term of office we can make this public and practical statement of our desire to support the work of the Middle East Council of Churches and to work in partnership with this significant regional organisation. From the perspective of the World Council of Churches we believe that the Middle East Council of Churches exists to be the rallying point that can mobilize churches in the region and provide genuine perspectives on the relations between churches in the region and the rest of the world. The need to maintain and strengthen this ecumenical tool is essential in the face of both the increasing challenges and the signs of hope that are opening up throughout the region.

A few months ago, along with a number of other religious leaders, I had the privilege of being invited by His Holiness Pope Benedict XVI to participate in and speak at the gathering of religious leaders from many faith traditions, which was held in Assisi in October 2011. We came together as ‘Pilgrims of Truth, Pilgrims of Peace.’ I spoke then of the importance of the contribution to a just peace from young people. I also expressed my conviction that events in the Middle East impact profoundly on the peace and well-being of the rest of our world: that we need peace and justice for Jerusalem because it affects the destiny of the whole world. I would want to echo that thought still today. The results of the unsolved problems related to Jerusalem and the interplay between the different religious traditions of the Middle East do not simply affect the people of this region. I mentioned that Christians in Pakistan have reminded me of this very reality.

As I mentioned already in the letter inviting you to this meeting, our time together now is part of a process organised by the WCC, in collaboration with the MECC, which will culminate in a large scale international ecumenical gathering, to be held probably in late December. Planning for that event has already begun, but I invite you, as you meet over the next few days, to reflect on and share with us any particular ideas you may have to ensure that larger meeting is as effective as possible.

I conclude by offering my thanks to His Holiness Catholicos Aram I, and the clergy and staff of the Catholicossate for their welcome to us for this meeting. We are gathering in the Christian season of Epiphany which is one of the most solemn festivals of the Armenian Church. At this season, Christians remember particularly the baptism of Christ. Within Christian theology and tradition, the baptism carries many significances – but I want to mention just one. It is that in his baptism, Jesus chose to identify himself with the dark waters of our world--its messiness, its pain. He chose to be in solidarity with those who suffer, who are oppressed and weighted down by the world’s woe. In turn we too express our solidarity with suffering humanity – yet we know too that through such solidarity there can be the beginning of a new day and dawn, and that the dark waters can become a spring gushing forth to give abundant life to God’s new creation.

Rev Dr Olav Fykse Tveit
WCC general secretary

Wednesday, February 1, 2012

Holy See Meets With Palestinian, Israeli Representatives

Source: http://www.zenit.org/article-34209?l=english

Negotiations Continue


VATICAN CITY, JAN. 30, 2012 (Zenit.org).- The Vatican is continuing its diplomatic efforts with representatives both of Israel and the Palestinian Liberation Organization.

On Friday, a Vatican communiqué reported on a meeting between Holy See and Israeli representatives. And today, a communiqué noted a meeting with Vatican officials and representatives of the Palestinian Liberation Organization (PLO).

The Friday note reported that the Bilateral Permanent Working Commission between the Holy See and the State of Israel held its plenary session at the Israeli ministry of foreign affairs last Thursday, to carry on negotiations related to the Fundamental Agreement, article 10 paragraph 2, dealing with economic and fiscal matters.

Present at the meeting was Monsignor Ettore Balestrero, under-secretary for Relations with States, and Daniel Ayalon, Israeli deputy minister for foreign affairs. The statement said that "the negotiations took place in an open, friendly and constructive atmosphere. Substantive progress was made on issues of significance."

The parties agreed on the next steps toward the conclusion of the Agreement, and to hold their next plenary meeting June 11 in the Vatican.

PLO

Then, today, a joint communiqué following a bilateral meeting between the Holy See and the Palestine Liberation Organization was released. The Saturday encounter was co-chaired by Monsignor Balestrero and Minister Ziad Al-Bandak, the Palestinian President's advisor for Christian relations.

"The Palestinian side handed to the Holy See delegation the response to the draft agreement proposed by the Holy See in the previous meeting, and the talks took place in a positive atmosphere to strengthen further the special relations between the two sides," the statement said.

They also agreed to set up technical teams to follow up on the draft, in preparation of the plenary session in the Vatican in the near future.

The Holy See delegation was composed of Archbishop Antonio Franco, apostolic delegate to Jerusalem and Palestine; Monsignor Maurizio Malvestiti, under-secretary of the Congregation for Eastern Churches; Monsignor Alberto Ortega, official of the Vatican's Secretariat of the State, and Monsignor Waldemar Stanislaw Sommertag, counsellor of the apostolic delegation in Jerusalem.

For the Palestinians those present at the meeting were: Dr. Nabil Shaath, member of the Fatah Central Committee; Dr. Bernard Sabella, member of the Palestinian Legislative Council; Mr. Issa Kassissieh, deputy head of the PLO's Negotiations Affairs Department, and Mr. Wassim Khazmo, policy advisor at the PLO's Negotiations Support Unit.

In 2000 a "Basic Agreement" was formulated between the Holy See and the PLO. It covered matters such as freedom of religion, human rights, freedom of Church institutions and their legal, economic and fiscal status in Palestinian-ruled areas. The Agreement soon ran into difficulty because of the Intifada that followed soon after.

Monday, January 30, 2012

Unarmed resistance still Syria's best hope

Source: http://ncronline.org/news/global/unarmed-resistance-still-syrias-best-hope


Jan. 26, 2012

By Stephen Zunes

A demonstrator holds a sign reading, “Have mercy on your people, God’s mercy on you,” during a protest against Syrian President Bashar al-Assad in Ma’arrat al-Numan, near Adlb, Dec. 26. (Newscom/Reuters/Handout)

VIEWPOINT

The Syrian pro-democracy struggle has been both an enormous tragedy and a powerful inspiration. Indeed, as someone who has studied mass nonviolent civil insurrections in dozens of countries in recent decades, I know of no people who have demonstrated such courage and tenacity in the face of such savage repression as have the people of Syria these past 10 months.

The resulting decline in the legitimacy of Bashar al-Assad’s government gives hope that the opposition will eventually win. The question is how many more lives will be lost until then.

While the repressive nature of regime has never been in question, many observers believed it would be smarter and more nuanced in its reaction when the protests of the Arab Spring first came to Syria in March. Indeed, had the government responded to the initial demonstrations like those of Morocco and neighboring Jordan with genuine (if relatively minor) reforms and more subtle means of crowd control, the pro-democracy struggle would have probably faded rather quickly.

Instead, the regime has responded with live ammunition against overwhelmingly nonviolent demonstrators and with widespread torture and abuse of detainees, even as the protests spread to every major region of the country. The death toll as of this writing now stands at more than 5,000.

Unlike Tunisia and Egypt, where the opposition was relatively united and was able to take advantage of divisions within the ruling circles, the elites in Syria have been united against a divided opposition. Decades of human rights abuses, sectarian divisions, suppression of independent civil society institutions, ubiquitous secret police, and an overall culture of fear have made it difficult to build a unified opposition movement. Furthermore, the Israeli occupation of the southwestern region of the country, foreign invasions and occupations of neighboring Lebanon and Iraq, and periodic threats by Turkey, Israel and the United States have allowed the nationalistic regime to further solidify its control.

Another difference is that Assad is not a singular ruler, but part of a powerful oligarchy composed of top military officers, wealthy businessmen, Baath Party officials and others. Dictatorships that rest primarily on the power of just one man are generally more vulnerable in the face of popular revolt than are oligarchical systems where a broader network of elite interests has a stake in the system.

NCR: January 20-February 2, 2012

Syria has not had much experience in democracy. Its brief democratic period following independence was aborted by a CIA-supported coup in 1949. Following two decades of coups, countercoups, a brief union with Egypt, and chronic political instability, Defense Minister Hafez al-Assad seized power in 1970 and ruled until his death in 2000. Despite that the republican Baath movement was founded in large part on opposition to dynastic succession so common in the Arab world, Assad was succeeded by his son Bashar. The younger Assad, while allowing for an initial wave of liberalization upon first coming to power, soon cracked down on dissent. Indeed, the only liberalization subsequently has been on the economic front, and that has primarily benefited only a minority of Syrians and greatly increased social inequality.

Though nominally a secular regime, the top sectors of the government and armed forces are controlled by Alawites (members of an Islamic sect similar to the Shiites) who are concentrated along Syria’s northwestern coast -- home of the Assad clan -- and represent barely 12 percent of the country’s population. Stoking fears of a takeover by hard-line elements of Syria’s Sunni Muslim majority in the event of its overthrow, the regime still has a fair amount of support among the country’s Christians (representing around 10 percent of the population) and other minorities, as well as secular elements and powerful business interests.

In reality, the opposition’s goals are economic justice and political freedom, not the establishment of a Salafi Sunni theocracy, as the regime claims.

Despite the ruling Baath Party’s nominally socialist ideology, the uprising in Syria has a much stronger working-class base than most of the other Arab uprisings. The vast majority of the opposition rejects foreign intervention, recognizing that it would likely result in strengthening support for the nationalist regime and open the way for inordinate Western influence in a post-Assad system.

Despite enormous provocations, the uprising -- which has brought millions of people out into the streets in scores of towns and cities across the country -- has been overwhelmingly nonviolent. Hundreds of soldiers have been executed for refusing orders to fire on unarmed demonstrators. Thousands more have defected from the armed forces, forming the “Free Syrian Army,” which has engaged in a series of firefights with forces still loyal to the regime, leading to fears that the country could descend into a civil war.

This would likely harm the pro-democracy movement. Recent history has shown that armed struggles are far less likely to be successful than nonviolent struggles, even against dictatorships, since it lessens the likelihood of defections by security forces and government officials, reduces the numbers of active participants in the movement, alienates potential supporters, and gives the regime the excuse to crack down even harder by portraying the opposition as “terrorists.”

The best hope for Syria is that continued protests, strikes and other forms of nonviolent resistance, combined with targeted international sanctions, will cause enough disruption that powerful economic interests and other key sectors currently allied with the regime would force the government to negotiate with the opposition for a transfer of power to a democratic majority. Indeed, this is the scenario that eventually forced an end to another notorious minority regime, that of South Africa.

[Stephen Zunes is a professor of politics at the University of San Francisco.]

Saturday, January 28, 2012

Bishop Younan Calls Church to Remain Steadfast, Hopeful, and Prophetic

Bishop Younan Calls Church to Remain Steadfast, Hopeful, and Prophetic

Rev. Janne Rissanen (Evangelical Lutheran Church of Finland) leads the worshipping assembly in the Lord's Prayer with sign language during the service marking day four of the Week of Prayer for Christian Unity at the Evangelical Lutheran Church of the Redeemer in the Old City of Jerusalem. Photo © ELCJHL/Rev. Elizabeth McHan

JERUSALEM, 25 January 2012 – Worshippers from nearly every Christian tradition crowded into the Evangelical Lutheran Church of the Redeemer in the Old City of Jerusalem last evening to mark day four of the Week of Prayer for Christian Unity.

Together, those gathered celebrated a Service of the Word in Arabic, German, and English with Bishop Dr. Munib Younan, of the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL), preaching.

In his sermon, Younan reflected on the centrality of the cross of Christ not as doctrine or decoration, but as the very way of life, unity, history, experience, and call in the church—not only in the past, but in the present life and witness of the church in society.

“The church today is again called to be bridge-builders and ambassadors of reconciliation.” Younan said. “We are called to play a role in building a modern civil society, but also to inject into society the common values of all religions that promote coexistence, peace, and justice, and accepting the other. We are called to a prophetic role, speaking the truth to power. Only when the church is involved in society, and especially among the suffering, then it will have a future.”

Younan spoke to recent articles published questioning the survival of Arab Christianity in the aftermath of the Arab Spring and developments in the Middle East that point toward a growth in extremism and threaten to curtail human rights, in particular women’s rights.

Yet, Younan said, “even in these circumstances, we will continue to be steadfast and not emigrate. For we are a people who carry a message—a message of love, a message of moderation, a message of undying hope—a message entrusted to us that is so essential in these days as the situation in the entire Middle East continues to develop. We are called to remain because the Lord called us to be brokers of justice and instruments of peace in the Holy Land.”

Younan called on the local Christian community to “Remain steadfast. Do not give up hope. Remember your calling. Be a source for moderation in the midst of a sea of extremism.”

Younan also called upon expatriate and global Christian communities to “take up your crosses in an accompaniment relationship with the local churches. Walk with us as the Emmaus disciples and Jesus walked together on that first Easter afternoon, listening to one another, learning about the current situation in Jerusalem… Come abide with us. Come share our bread. Come and see.”


Read more

Saturday, January 14, 2012

Bishops: Being Pro-Israeli Must Mean Being Pro-Palestinian

Say There Are Signs of Hope in the Holy Land

Source: http://www.zenit.org/article-34121?l=english

LIVERPOOL, England, JAN. 13, 2012 (Zenit.org).- The international group of bishops that makes an annual visit to the Holy Land has returned home saying there are signs of hope, but emphasizing that "to be pro-Israeli has to mean being pro-Palestinian."

In their final statement the bishops of the Holy Land Coordination, who have met in the Holy Land since 1998, noted the faith of the Christians of the region, but also their "insecurity, fear and frustration," which "dominate the life of people across this land."

"Blaming the other is an abdication of responsibility and a failure of leadership, a leadership that the people so desperately need," the bishops declared. "We have heard and we make this conviction our own: to be pro-Israeli has to mean being pro-Palestinian. This means being pro-justice for all, whose certain fruit is lasting peace."

The bishops, who come from England, the United States, Canada, Spain, Germany, France and other nations, affirmed the importance of resumed dialogue between the Palestinian Authority and Israel. "A negotiated agreement is urgently required," they stated, lamenting that dialogue is "threatened and undermined by extremism and intolerance of the other, the signs of which are only too apparent in the attitudes, judgments and actions of far too many in the world today."

"This is a concern for both sides," the bishops continued, "and we appeal for tolerance and courageous leadership, able to show forgiveness and humility, to promote peaceful co-existence."

Encouraged

The bishops also recognized signs of hope, mentioning the synod on the Middle East, increased tourism, interreligious dialogue and cooperation, and various humanitarian and charity projects.

"Above all our hope is nourished by the continuing witness of the Christian communities we met and with whom we celebrated our faith in Gaza, Nablus, Jerusalem and Galilee," they added. "We also recognize the progress being made on negotiations between Israel and the Holy See, with hopes for a resolution soon."

The bishops' statement concluded with a call to political leaders of both sides and from the bishops' own countries to "show courage, resolve and creativity so the simple hopes of the majority for peaceful co-existence are realized. The fidelity to their way of life of Jews, Christians and Muslims should always be such that there is deep-seated openness to all others."
--- --- ---
On the Net:
Full statement: www.usccb.org/news/2012/12-008.cfm

Thursday, January 5, 2012

Who Are the Palestinians

by Hasan Afif El-Hasan

Source: http://www.palestinechronicle.com/print_article.php?id=17368

In 1917, Jews constituted 7 percent of the indigenous Palestinian population and owned 1 percent of the land. Britain, as a colonialist power and the victor of World War I forced the Palestine Mandate and gave itself the right to grant a homeland to the Jewish people in Palestine in “Balfour Declaration” that facilitated the colonization of the land by foreign Jews.

The 1948 War that led to the creation of Israel over seventy-eight percent of Palestinian territory resulted in the devastation of the Palestinian society. More than 80 percent of the Palestinians who lived in the part of Palestine upon which Israel was established became refugees, their society disintegrated and their lives at the individual, community and national level were changed. The Palestinians in the West Bank and East Jerusalem came under the Hashemite regime while those residing in the Gaza Strip came under uncaring Egyptian administration. Then after the 1967 war, Israel brought these regions under its military occupation, and the Palestinians ended either refugees or under occupation.

Who Are the Palestinians?

They are the descendents of all the groups that inhibited Palestine since the ancient Canaanites and beyond. Palestine was successively conquered by Canaanites, Philistinians, ancient Hebrews, ancient Egyptians, Persians, Greeks, Romans, Byzantines, Muslims, Crusaders, Ayyobies, and Turks. The groups which lived in Palestine fought, inter-married, collaborated and no group was obliterated.

We can’t explore at length several millennia of uninterrupted history of the Palestinians in one article or even in one book, but this narrative is an attempt to review some archeologists’ findings and Ancient Egyptian hieroglyphic texts about the Canaanites, the first inhabitants of Palestine. Ancient Egyptians who had personal contacts with the Palestinians through commerce and military campaigns have been credited for providing partial answers to the question of who were the early Palestinians. Modern archeologists have unmasked evidence from the annals recorded on clay and early bronze pottery that Egypt was involved in Palestinian and Syrian affairs during the First and Second Egyptian Dynasties 3100-2686 B.C.

People lived in Palestine in permanent settlements since the so-called Pre -pottery period 8000 to 5000 B.C. (Before Christ); they developed farming techniques and domesticated animals according to many historians including the Canadian archeologist Donald Redford. But Palestine as a geo-political unit dates back to 3000 B.C. Palestine was called the Land of the Canaanites until the twelfth century B.C.

The topography of Palestine with its mountains dividing the land into upland, valleys, steppe and coast, formed natural barriers among ancient communities and limited the cultivation of large tracts of land. It made it impossible to create large towns or a nation-state in all of its territory as in Egypt or Mesopotamia (Iraq) where the rivers that were easy to negotiate allowed a central government to control the lengthy stretches of their banks especially after developing crop cultivation and cattle control.

Unlike their counter-parts in Egypt who had the service of the gods as a major factor for the structural form of their towns, security against invaders and wild animals was the Palestinian community’s uppermost concern. In written description of their neighbors in the north, the Egyptians of post-3000 B.C. called the Palestinian cities “unwt” which meant “fortified enclosures”. As an example, the British archeologist Kathleen Kenyon wrote in her book “Digging up Jericho” that the two-thousand people community of Jericho surrounded their town with a stone wall three meters wide and four meters high, interspersed with towers. Jericho is one of the major Palestinian cities to be excavated in the twentieth century.

According to the historian Donald Redford, contemporary archeologists from Britain, the US and Australia estimated that in Early Bronze age, Palestine had a population of about 150,000 living in twenty large settlements that each can be characterized as a town and scores of small communities that were within a day-walk distance from the closest major town. The towns came into being as they grew slowly over the years from small settlements into larger communities. Palestinian towns were surrounded by very thick brick and stone walls with gates and towers. Town people engaged in agriculture and trade with each other and with their neighbors in Egypt in the south and Byblos in Syria to the north. The international letters written in Semitic Accadian language on clay tablets that had been sent by Canaanite officials to the Egyptian government officials in Amarna City during the 18th Dynasty rule sheds more light on the Canaanites relations with the Egyptians.

Most of the settlements were in three geographic locations that have water supplies and fertilized soil, the northern coastal plain, upper Jordan valley and the Valley of Jerzeel (Marj Ibn Aamer). Archaeological records show settlement in the Palestinian desert of Negev and there were well travelled roads from northern Egypt to the region of southern Palestine. Miscellaneous artifacts discovered in the ruins of Arad town located north east of Beer Sheba in the Negev desert surrounded by two dozen satellite villages suggest town was a center of trade commerce. Arad was a prosperous 3rd millennium BC Canaanite town, built as a fortress surrounded by a stone wall with towers. And since there were no under-ground water springs in the town’s vicinity, its planners built reservoirs to capture the winter rain running water.

Ancient Canaanites tribes, the first identified ancestors of the Palestinians, ruled all Palestine and Jordan until around 1150 B.C. when the Philistines settled in the southern coastal area. Ancient Egyptian texts described Canaan as land that encompassed the eastern coast of the Mediterranean which includes modern Palestine, western part of Jordan, parts of southern Lebanon and parts of south west Syria. Sometimes, the Canaanite City of Gaza was referred to by the Ancient Egyptians as Canaan due to its close proximity and its commercial relations with Egypt.

Historians postulate that the 15th Egyptian Dynasty, known as the “Hyksos”, who ruled north Egypt from 1650-1550 B.C. was Canaanite. When Egypt’s central government under the 13th and 14th Dynasties was too weak to defend the country, Canaanite invaders from the north (Palestine) conquered several small kingdoms in Egypt’s Delta and established the “Hyksos” rule over north Egypt. Their capital was the city of Avaris in the Eastern Delta, at Tell ed-Dab’a on the Pelusiac branch of the Nile. Egypt’s trade under the “Hyksos” reached the Euphrates in the north. They were the first to introduce the horse and chariot into Ancient Egypt, and as time passed, their kings gradually became more and more Egyptianized. They built temples and cemeteries like those of the Egyptian pharaohs but the architectural layout was of Canaanite style. The “Hyksos” temples’ architect, burial custom, pottery and weapons in Egypt were not different from those found in contemporary Middle Bronze II period in Palestine. This supports the claim that the “Hyksos” were Canaanite in origin according to the Egyptologist, William Gillan Waddell.

The Land of Canaan fell under the Ancient Egyptians rule in around 1480 BC, not for the last time in history. Under Pharaoh Thutmose II of the 18th Dynasty, the Egyptians conquered the Land of Canaan up to the banks of the Euphrates River. After their experience with the Hyksos invaders, the Egyptians began to value the Land of Canaan for its strategic location vis-à-vis foreign powers in the north who might have challenged Egypt again. After expelling the Hyksos elites, the vengeful Egyptians destroyed their monuments and Thutmose II extended Egypt’s frontiers and turned the Land of Canaan into a buffer zone.

Canaan had always been valued for its resources and its two transit corridors, one along the coast and the other crosses the Jordan River. The Egyptians appointed local magnates at local principalities as their own vassals. Egypt took stringent measures to retain its hold on Palestine for its proximity and its resources that included copper mines, olive oil, wine, grapes and figs. Business boomed up and down the coast from Gaza in Palestine to Ugarit (Latakia today) in north Syria and commerce resulted in extensive exchange of merchandize, workers and ideas.

The Philistines, Indo-European tribes referred to as the “Sea People” settled in the coastal plain of Canaanite Land around 1,150 B.C. Waves of the Philistines settled in Palestine during the early rule of Egypt’s 20th Dynasty. Excavations suggest that their material culture was Mycenaean Cypriote besides the Canaanite and Egyptian.

Less than a century after their arrival, the Philistines moved to establish themselves independent of the aegis of Egypt. According to the University of Chicago archeologist R. H. Dornemann, the Philistines broadened their area of influence beyond their fortresses by controlling towns in the south formerly belonging to the Egyptian administration. And in the north, their settlements began to appear in the Valley of Jerzeel and in the Jordan Valley.

Some contemporary Palestinian families claim to be descendents of one ancient Palestinian group or another. When Israel occupied the West Bank in 1967, Hamdi Canaan, whose family claims to be descendant from the ancient Canaanites, was the Palestinian mayor of Nablus, one the ancient cities in Palestine. His family has been in the soap manufacturing business for hundreds of years, using the Palestinian olive oil as the main ingredient.

The Palestinians today do not only have to suffer living under military occupation or as refugees, but to add insult to injury, Newt Gingrich, an American politician who will do anything including selling his soul to get a vote, said “the Palestinians are an invented people.” The archeologists’ findings and Ancient Egyptian hieroglyphic texts suggest the Palestinian People existed long time before the Americas were discovered and when Newt Gingrich European ancestors were living in caves.

- Hasan Afif El-Hasan is a political analyst. His latest book, Is The Two-State Solution Already Dead? (Algora Publishing, New York), now available on Amazon.com and Barnes & Noble. He contributed this article to PalestineChronicle.com.