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The Sanctuary of Nabi Musa ......................................................................................... 4
El-Khader: A National Palestinian Symbol ..................................................................... 8
Nebi Rubeen ................................................................................................................ 12
Chaldean Street ........................................................................................................... 14
Little Town of Bethlehem ............................................................................................. 20
Cultural Boycott. Why? ................................................................................................ 22
SUFI MUSIC ................................................................................................................ 24
Dear Hillary .................................................................................................................. 26
John Berger and Family in Palestine: Annals of a Visit ............................................... 28
The United Nations Volunteers’ Palestinian Programme ............................................. 32
Tim Rothermel: “Parting is such sweet sorrow” ........................................................... 34
Christmas Market ........................................................................................................ 36
Ahmad….A memory that will last forever ..................................................................... 39
Israel’s Ultra-Modern Trick & the Politics of Marketing ................................................ 40
The Experience of the Sublime in Ramadan ............................................................... 42
A Christmas Present to Remember ............................................................................. 45
Palestinians and Traditional Ecological Knowledge .................................................... 46
In the Limelight ........................................................................................................... 48
Events .......................................................................................................................... 54
Reviews ....................................................................................................................... 64
Listings ................................................................................................................... 68-88
Maps & where to go ..................................................................................................... 89
The Last Word ............................................................................................................. 98
Beautiful Palestine ...................................................................................................... 99
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The Rafah crossing point – the Gaza Strip’s door to the world – has finally been
agreed on and was inaugurated with a lot of fanfare last week. The smooth operation
of this border crossing has been entrusted to a third party, European observers
who will be in place to resolve disputes and ensure that agreements are being
respected. The Gaza Strip has been shuttered up for so long that a great influx of
passengers is expected to pass through Rafah, overwhelming the terminal itself and
the personnel, at least during the first weeks or months. Another passage linking
the Strip to the West Bank has yet to be agreed upon. There is still no consensus
on the form the passage will take: a sunken road, a railroad or what? Should the
Palestinians be able to secure a seaport and airport for Gaza, then the economy
will greatly improve, as will the people’s lot.
The political arena has witnessed major developments of late, both on the
Palestinian and Israeli sides. Elections are expected next year on both sides, with
the result that the general situation will remain in limbo until both new administrations
are well in place.
The approaching yuletide season makes it an appropriate time to shed light on
religious celebrations of all kinds in Palestine. Read the several articles on the
subject. Of particular interest is the one written by Dr. Ali Qleibo on Al-Khader, a
shrine in the Bethlehem area that is venerated by Moslems and Christians alike.
We are particularly proud to feature Afif Safieh as our Personality of the Month
for this issue. A seasoned diplomat and an intellectual, Safieh has recently
been appointed ‘our man in Washington.’ Following a successful 15-year tenure
in London, Safieh will undoubtedly leave a positive mark on the world’s most
important capital.
We have a hectic year ahead of us. So it would be a good idea to take time off
during the Christmas / Eid Al-Adha periods. Happy holidays to all.
In the Next Issue
• Elections and Democracy in Palestine
• Turing The page: Has the Last Decade Taught
Us Anyhting?
• A Brief History of Conflict Resolution
Sami Abdel-Shafi
Senior Partner, Emerge Consulting Group, LLC.
Diana Buttu
Advisor to the PA
Yousef Dajani
Chairman of the Board of Directors, Jerusalem
District Electricity Company
Advisory Board
2 3
Tony A. Khoury
Editor
Samira Hassassian
Chief Program Officer, Bethlehem Peace Center
Samir Huleileh
Cabinet Secretary General - Prime Minister's
Chief of Staff
Muzna Shihabi
Director - Office of the Minister of Foreign Affairs

The Sanctuary of Nabi Musa
Since the Middle Ages, each year in April,
the Moslems of Palestine celebrate the
mawsim of Nabi Musa (pilgrimage of the
prophet Moses). To reach the sanctuary,
it is necessary to leave the principal axis
connecting Jerusalem to Jericho and to
get on a narrow, sinuous road that runs
between the sand dunes. With the turning of
a hill, at the horizon an encircled imposing
building of a cemetery of white tombs
appears suddenly. The holy place knew
periods of abandonment, restoration, ruin
and enlargement between the XIII and the
XIX centuries. It took its current form only in
1885, following the restoration work ordered
by the mufti of Jerusalem, Muhammad
Taher Al-Husayni. The building, which is
spread out over 5,000 m², is entirely built
of beige limestone. It is organized around
a central court surrounded by a hundred
rooms. A multitude of domes painted in
white covers the entire complex and offers
a sharp contrast against the ground of black
flagstones cut in the bituminous rock of the
area called the “stone of the prophet Moses.”
The room containing the tomb is in the centre
By Emma Boltanski
of the sanctuary. Built in 1268 on orders of
the Mamluk sultan Zahir Baybars, it forms
the oldest part around which, in the course
of the centuries, the building grew.
Only faithful Moslems attend this sanctuary
because the Old Testament locates the death
of the prophet Moses on other side of the
Jordan river, on Mt. Nebo, in a place unknown
to man. The popular festival that takes place
there is an occasion for the excessively pious
to form intimate and singular bonds with the
prophet and, through him, with God. The
legislator of the Hebrews holds an important
place in Islam: he is regarded both as the
precursor and the model of Muhammad
whose arrival he was to announce. According
to the Quran, God spoke to him directly; this
is why the epithet “interlocutor of God” is
added to his name. The faithful who come
to this sanctuary addressing their prayers
to him and give him gifts are mainly women.
Prayers at this sanctuary are believed to be
particularly effective in curing problems of
sterility. Women who have problems to bear
children caress the fabric that covers the
tomb and repeat the supplication addressed
to God: “My lord! Widened my chest; facilitate
my task; untie the node of my language so
that they understand my word” (Quran, XX,
25-28). They gather in the desert surrounding
the sanctuary a plant which they drink as an
infusion. These practices, which are largely
condemned by orthodox Moslems, always
take place discreetly.
During the mawsim of Nabi Musa, pilgrims
celebrate a second character that, contrary
to Moses, has warlike and political attributes:
4 5
Salah Al-Din Al-Ayyubi. According to a
widespread myth in Palestine, the defeater
of the Crusaders and the conqueror of
Jerusalem in 1187 founded the pilgrimage to
protect the Holy Land against new intrusions.
Its objective was to protect Jerusalem at
the critical time of the Christian Easter
celebrations. The many pilgrims who flocked
to celebrate the Passion of Christ were
suspected of wanting to carry out a new
crusade against the Holy City. The Moslems
who took part in the mawsim were to ensure
its protection. This account, though, is
more of a myth since it is not documented
anywhere.
The important role of the mawsim of Nabi
Musa in the formation of the Palestinian
national identity, though, was underlined by
many historians. The festival, which attracted
each year faithful Moslems from all over
Palestine, made it possible to weave bonds
between the various areas of the country and
contributed in forging a common identity. This
role of a nationalist catalyst was reinforced
by the fact that Jerusalem, the third holiest
place of Islam and a point of reference for
the Palestinians, occupied a central role in
the festivities. Before the Nakba, the mawsim

took place in three successive stages.
Initially, the pilgrims converged on the Holy
City. They left it then to go to the sanctuary
of Nabi Musa, which is 27 kilometres away.
They then returned to Jerusalem to close the
festivities. Jerusalem played such a central
role that the pilgrimage was sometimes
called “Hajj Al-Quds.” It was in 1920 that the
mawsim became an important nationalist
event. That year, during the festivities, the
first anti-Jewish and anti-British Arab riots
broke out in the Old City of Jerusalem,
causing several deaths. Consequently, the
mawsim, which until then attracted mainly the
inhabitants of the areas of Nablus, Hebron
and Jerusalem, started to attract pilgrims
from the whole of Mandatory Palestine,
including Palestinian Christians who came to
lend their support to the nationalist cause.
The riots of Nabi Musa propelled the young
Hajj Amin Al-Husayni to the forefront of the
Palestinian nationalism scene. The British, by
designating him as the principal instigator of
the disorders, contributed to increasing his
popularity among the Arab population. One
year later, they facilitated his accession at the
post of mufti of Jerusalem, with the objective
of making him an ally able to maintain order.
The immense procession that crossed right
through the city of Jerusalem on the day of
departure towards the sanctuary of Nabi
Musa constituted the strong moment of the
nationalist pilgrimage. Carried out by the
mufti riding on a white horse and surrounded
by the prestigious banners of the Holy City, it
coursed through the Via Dolorosa, exited the
Old City through Lions’ Gate and climbed the
Mount of Olives. The notables of the city were
accompanied by scouts. The crowds followed
while singing, dancing and proclaiming the
glory of Hajj Amin, which was invariably
compared to the famous warrior Salah Al-Din.
With the exile of the mufti in 1937 and the
repression of the revolt during 1936-1939,
the mawsim lost its political dimension. The
festivities continued, but on a lesser scale.
In 1951, shortly after the assassination King
Abdallah, the Jordanians decided to suspend
the celebrations in Jerusalem. The faithful
continued to celebrate the mawsim in April,
but only at the sanctuary in the desert.
Since 1997, the Palestinian Authority,
through the Ministry of Religious Affairs
and Waqf, took over the organization of the
pilgrimage. The objective is to give again
a nationalist and political character to the
celebration, while preserving its religious and
traditional character. During the festivities, the
sanctuary of Nabi Musa becomes a centre
on which the Palestinian nation converges
to celebrate its unity through its ancestral
traditions and its various national symbols:
the portrait of the President, the flag and the
national anthem. It is
particularly the scouts
from various towns of
the West Bank who
are the honour of the
ceremonies. The “young
soldiers” in uniforms and
badges that recall the
Palestinian flag parade
at length in the sanctuary
to the rhythm of their
trumpets, percussion
and bagpipes, stirring
an intense emotion
among the public.
But the pilgrimage is
limited in scope. Only Palestinians of the
West Bank and Israel can make it to the
sanctuary. Moreover, contrary to the past,
the ceremonies are limited to the narrow
perimeter of the sanctuary; Jerusalem does
not form any more part of the pilgrimage and
the Israeli army limits the circulation in the
desert surrounding the sanctuary. However,
the sanctuary of Nabi Musa continues to
occupy an important place of the collective
memory of the Palestinians.
6 7

El-Khader: A National Palestinian Symbol
By Dr. Ali Qleibo
Saints’ shrines and holy men’s memorial
domes (maqam) dot the Palestinian
landscape – an architectural testimony to
Christian/Moslem Palestinian mysticism and
its roots in Canaanite spirituality. The holy
site may be a modest square room with a
melancholy dome crouching in the shadow
of an ancient oak tree perched on a lonely
crest of a mountain (as in Anata or Atara
villages), or guarding the entrance of a tiny
village or city (as in Husan, Jaffa or Gaza)
or tucked away in the labyrinthine alleys of
Jerusalem (Al-Qirami or Sheikh Rihan). In
this symbolic religious landscape, Sidna El-
Khader Church/Mosque stands unique.
Both Moslems and Christians alike
venerate the holy site which is believed
to have curative powers related, but not
exclusively, to problems produced by the
evil eye. St. George, in his Moslem identity
as El-Khader, literally the ‘Green One,’
acquires mystical symbolism and has been
revered for centuries. Fr. Jean Moretain
had expressed his surprise concerning
Christian/Moslem common practices. Writing
in 1848 during the restoration of the Latin
Patriarchate of Jerusalem, he describes his
concern that Palestinian Christians could not
be distinguished from Moslems. A Christian
was “distinguished only by the fact that he
belonged to a particular clan. If a certain tribe
was Christian, then an individual
would be Christian, but without
knowledge of what distinguished
his faith from that of a Muslim.”
He was further confused by
the observation that, “Many
Muslims had their children
baptized in El-Khader,
because tradition
maintained that a child
baptized there would
be strong.”
El-Khader, referred
to by the Crusader
chroniclers as “Casal
St Georgi” is known
locally as “Bab Al-Khalil,”
the gateway to Hebron. Driving south of
Bethlehem and a few kilometres from the
Dheisheh Refugee Camp, an impressive
gateway on the right hand of the road leads to
the village of El-Khader. The archway depicts
the figure of St. George mounted on a horse
slaying a dragon.
My childhood memories abound with family
visits – mini pilgrimages – to local Palestinian
saints. Their Christian, Moslem or Jewish
identity was immaterial. A caravan of cars
with all the family members, grandparents,
uncles and aunts would head southward in
an annual, unofficial pilgrimage to Hebron,
Abraham’s Tomb. Our first stop would be
at Rachel’s Tomb, Sitna Rahel (literally
our grandmother Rahel). Next would be
El-Khader a few kilometres south, where
mother’s offerings to “Sidna El-Khader”
consisted of olive oil for use in lighting the
church. The family’s mini pilgrimage, “ziyarat,”
culminated in the traditional Moslem offering
of a sacrificial lamb in the cave underneath
Abraham’s Mosque. In the late afternoon we
would visit Abraham’s tree which was looked
after by a lonely Russian priest in the olive
and fig fields outside the then sleepy town of
Hebron. In my childhood memories, churches
and mosques formed one continuum with
the holy. In a country where the sacred
space belongs to one religious community
to the exclusion of the other, El-Khader
remains an exception, testifying to
our primordial common roots.
The mosque/church
dichotomy dissolves
in relation to Sidna
El-Khader. An example
of Christian/Moslem
spiritual co-existence,
it also illustrates the
common historical
background of the
Palestinians who in
time embraced the
Arabic language, culture
and religion. In fact the
most intensive islamization
of Palestine took place during the late
eighteenth / early nineteenth centuries
– almost a millennia after our assimilation of
Arabic culture and civilization.
St. George’s history has roots going back
to the Canaanite, Phoenician and Babylonian
fertility gods Adonis, Baal and Tammuz.
For Moslems, St. George is the human
manifestation of a holy spirit known as El-
Khader, who is described in the Quran as a
mystical boat companion of Musa (Moses).
This holy immortal spirit/person wanders
the world invisible to humans. St. George in
this sense is but one earthly manifestation
of El-Khader. Moslem Palestinian tradition
confirms the perception of El-Khader as
free from the constraints of time and space.
El-Khader moves freely between Mecca
and Jerusalem through the mysterious
water conduits. One of the water wells
in the courtyard of the Al-Aqsa Mosque
connects to the Zamzam water spring in
Mecca, the water source that had saved the
life of the infant Ishmael. Moreover, “shifa,”
meaning healing/curing, is a karameh (a
grace/blessing) attributed to El-Khader, who
is believed to have curative powers, mainly of
inflictions caused by the envious, jealous evil
eye. Visions of El-Khader had been reported
at the well (see Aref El-Aref and Mujir El-
Din) in Al-Aqsa Mosque and in Hammam
El-Shifa (public bath of healing). Of special
significance is the fact that a special
niche for prayers is set up in veneration
of El-Khader in Al-Aqsa Mosque, in the
upper courtyard.
Christian legend through the obvious
iconography of El-Khader links the
“Green One” with St. George, though
the reasoning remains obscure. Born in
Cappadocia, in Turkey, the omnipresent
saviour travelled the earth. Local myth
associates El-Khader as St. George, who
had heroically saved the Libyan princess
in the city of Silene. Near this city was a
lake wherein there was a dragon which
was poisoning all the country. To appease
the dragon, the people of the city gave
an offering of two sheep a day until they
almost ran out of sheep. Then, through
lottery, young maidens were chosen as
offerings until the princess was chosen.
8 9
She was left near the lake, abandoned to her
fate when St. George arrived. He asked her
to take off her metal belt, chain the dragon
and lead it to town. The dragon obeyed her
meekly and in the village, St. George killed
the dragon and saved the people. Unlike
regular fairy tales, he does not marry the
princess, but rather moves on to Palestine.
Later on, locals believe, the Crusaders took
the legend of St. George to the West, where
he became the patron saint of England. Once
in Palestine, another legend describes him
as a conscript in the Roman army during
the reign of both Diocletian and Maximilian.
These were ruthless emperors and under
them Christians were so cruelly persecuted
that within one month twenty two thousand
were martyred. For this reason, some
were so afraid that they denied God and
sacrificed to the idols. Seeing this, St. George
abandoned his knight’s raiment, sold all that
he had, gave it to the poor and put on the
raiment of a Christian brother. He went into
the midst of the pagan Romans and began to
cry, “The gods of the pagans and gentiles are
devils. My God made the heavens and is the
only God.” Thereupon the Roman soldiers
arrested and executed him, but not before
a court trial, along with many more who had
converted to Christianity. The burial place
of St. George is believed to be in Lydda, on
the way to Jaffa.

El-Khader, as a symbol, synthesizes
Canaanite, Christian and Moslem mystical
beliefs. El-Khader is conceived of as riding
the clouds that bring the rain – an image
reminiscent of Baal, Adonis and Tammuz,
and nowadays prayers invoking rainfall
are addressed to El-Khader. Alternately,
El-Khader is also believed to have curative
powers. St. George’s Greek icon, with
special healing powers, hangs significantly
on the south-eastern wall of the church in
the village of El-Khader, in the direction of
Mecca. Facing the icon hanging on the column
is a symbolic metal chain reminiscent of the
Libyan princess’ belt with which she led the
dragon to town. The belt is believed to have
purgative powers, such that Moslems and
Christians ritually lift it over their head, slip it
down the body and step in and out of it seven
times to purge off all evil. Moslems recite
the “Fatihah,” the first chapter of the Quran.
Christians perform their own prayers. After the
belt is taken off, candles are lit in front of the
icon and another prayer is offered. Though
El-Khader is a conventional Greek Orthodox
Church with an impressive iconostasis on
which the various icons hang, nevertheless,
Moslems may comfortably perform the full
Moslem prayers. Since the Church is not
fully carpeted as in a mosque and since
one does not take off one’s shoes before
entering, Moslems bring their own prayer
rug. I have seen bearded religious Moslem
men spread the prayer rug in the direction of
Mecca, encompassing the icon as they pray.
The baptism font, used by Christians and
Moslems alike is equally interesting. Carved
of red marble into an oval shape the size of
a baby’s bathtub, its broad ledge is lined with
soap, sponge and a jar of olive oil. Moslems,
the priest told me, still believe in the spiritual
efficacy of baptism and bring their sons to be
washed there.
Probably one of the few living symbols in
modern Palestine, this Saint strikes deep
roots in the Palestinian psyche. Situated in
the Moslem village of El-Khader, south of
Bethlehem, the Church serves a community
which mainly consists of pilgrims – Christians
but also Moslems. On the Saint’s day (May
5 th ), many pilgrims come to give sacrifices or
to baptize their children. Palestinian folklore
contains a wealth of stories about the healing
properties of the Saint, and, when asked, the
villagers will tell you stories attributed to the
Saint’s intercession. The pilgrimage season
is celebrated by the Greek Orthodox Church
on November 16 th . Noteworthy is the fact that
it is one of the rare Christian rituals in which
animal sacrifice is practised within the context
of the church. Sheep are usually slaughtered
as a sacrifice on this occasion.
Moslem signs abound in the courtyard of the
Church. Traces of sacrifice are evident in the
form of the skin of the lamb left on a balustrade
to dry. The extremely welcoming Moslem
guard showed us the special sheep pen in the
garden of the Church where Moslem offerings
to El-Khader are housed. In Islam there are
two kinds of animal offerings. The thabeeha,
according to tradition, demands that one third
of the immolated lamb is for the consumption
of the owner and two thirds for God, given
as charity. The other offering is of the animal
alive, a gift to the Holy Spirit.
At the entrance of the village is a stone relief
showing the figure of St. George riding a horse
and slaying the dragon, which objectifies the
identification of these two figures – El-Khader
and St. George – in popular belief. Throughout
Palestine, and in Bethlehem in particular,
many houses have a stone relief of St. George
and the dragon over their doorways.
Dr. Ali Qleibo is an anthropologist, writer and artist
lecturing at Al-Quds University in Jerusalem.
10 11

Nebi Rubeen
The wedding of sweet water and salt water
The celebration
of the festival of the
prophet Rubeen
(Reuven) along the
southern shores of
Jaffa has had a rich
cultural history. Nebi
Rubeen was one of
two major celebrations
(the other one being
Nabi Musa) initiated
in the twelfth century
by Salah Eddin Al-Ayyubi and his lieutenants
to mobilize the urban and rural population of
central Palestine during periods European
pilgrims to Jerusalem. The object was to
create a ‘counter-pilgrimage’ during the
Easter observance when there was fear that
the Crusaders might use European pilgrims
as a cover for establishing military outposts
in the vicinities around Ramleh, Lydda, Jaffa,
Jericho, and Jerusalem. 1 Both the festivals
of Nebi Rubeen and Nabi Musa continued to
combine military and cultural activities until
the end of the nineteenth century. Unlike
Nabi Musa, however, Nebi Rubeen was a
coastal festival and a predominantly urban
one. From the earlier literature it seems that
the religious component used to predominate
over the worldly festivities in Rubeen until the
turn of the century—but it was a popular hybrid
ritual rather than a distinctly Islamic one. One
writer identifies it with the Phoenician ‘feast
of the betrothal between sweet water and
salt water’ still celebrated in Tyre by the end
of the nineteenth century, and recalling the
cult of Baal-Peor. 2 In those days the Awqaf
of Maqam Rubeen used to yield about Lb140
annual income (1886) which was used by the
manager of the Maqam to slaughter a hundred
goats to feed the poor during the thirty days of
the September festivities. 3
There is a consensus among participants
during the Mandate period that Nebi Rubeen
was a massive celebration involving all
classes of Jaffites, as well as peasants
from neighbouring villages and visitors from
By Dr. Salim Tamari
The Institute of Jerusalem Studies
Lydda and Ramleh. 4
It seems more
probable from the
few contemporary
accounts that
peasants came to
sell their wares (and
services) while the
better off Jaffites
treated the site as a
summer resort. Abdel
Rahim claims that the
‘entire city’ relocates to Maqam Rubeen, fifteen
kilometres south of Jaffa. “Jaffa becomes a
deserted city during the season,” – a slight
exaggeration perhaps, but one confirmed by
a number of observers. 5 The more cautious
chronicler of the city, Elias Rantisi, estimates
an annual pilgrimage of 40 to 50,000 thousand
Jaffites during the forties—which would
constitute well over half the entire population
of the city. 6
The season began with a huge carnival-like
procession (zaffet en-Nebi Rubeen) on the
first day of July, launched by musical bands
and banner holders near the Great Mosque.
The music, dress, and paraphernalia of the
procession recall wedding ceremonies. This
is confirmed by the language used to describe
the event (zaffet—‘betrothal ceremony’) as
well as the use of the camel Hawadaj for
carrying the entourage of the women folk. The
parade would tour the commercial district of
Jaffa, and then proceed on camels and horses
to the southern shores of the Rubeen tributary
14 km from Jaffa. Jaffites continued to use
horses and camels to travel to Rubeen even
when busses and cars were available. 7
Most families would spend two to three
weeks at Rubeen, in elaborate tents that
were especially constructed for the occasion
by the municipality of Jaffa. Ringing the
residential tents were make-shift markets,
cafés, restaurants, bands of entertainers,
theatres and outdoor cinemas. On the
outer ring were the horse and camel races,
organized during the day and constituting an
important feature of the festival. At
night live entertainment competed
with radio and phonograph music
which were linked to electric
generators provided by the city
council. Rubeen presented a
daily repertoire of plays, musical
concerts and motion pictures. 8
Performers were local musicians
and singers but also included
contracted singers and players
from Egypt and Lebanon. In the
thirties and forties those included
the theatrical troupe of Yusif
Wahbe—famous throughout the
Arab world; the actress Fatma
Rushdi; Ali Kassar and his musical company;
and the well known singers Fathiyya Ahmad
and Muhammad Abdul Mutallib. The latter
was extremely popular in Rubeen and
was contracted every July for a Jaffa
performance. 9
Both Rantisi (a Christian) and Dajani (a
Muslim) describe a social milieu that is relaxed
and uninhibited. “Old and young, rich and
poor, would take off their formal wear and
stroll around in white Galabiyyat and Rosa
Qanabeez...most people wore sandals or
simply walked barefooted....men and women
moved around until way past midnight listing to
music or attending theatrical performances.” 10
Even if one makes allowances for nostalgic
license here, there seems to be an agreement
among contemporary observers that Rubeen
was exceptional in that the normative controls
of daily life were somehow suspended in
a manner which was unique for Palestine,
even for an ‘open’ city like Jaffa.
A unique feature of the festival is that,
although launched as a religious festival and
presided over by sheikhs, it was nevertheless
an extremely ‘secular’ celebration—if one
is allowed to use the word in this context.
Religious Sheikhs not only participated in
these mundane, licentious activities, but
also blessed them and gave them public
approval.
Rubeen was a family affair. The famous
saying attributed to the cunning women of
Jaffa was “Ya Bitrawibni, Ya biTaliqni” [‘Either
you take me to Rubeen or I will have you
divorce me’]. It was not considered proper for
single men to go to Jaffa unaccompanied. And
12 13
although the public spaces of Rubeen involved
the milling around of men and women, the
organized cultural events, such as the plays,
film screening, and musical concerts were
apparently segregated, although the evidence
here is conflicting. Both Yusif Haikal—the
last mayor of Jaffa, and Ahmad Abdel Rahim
suggest that some events were mixed. 11
Rubeen was an exceptional case of
synchrony—displaying the creative adaptation
of a popular traditional festival to the diktat of
modernity, without either of them prevailing
over the other. It was last celebrated in the
summer of 1946 on the eve of the partition
of Palestine. By sheer coincidence it was
attended by the late historian Elias Rantisi
who took a series of vivid photographs of the
event that immortalized the joie de vivre and
innocence of a city that was lost forever. 12
1 Said Yusef Dajani, Kayy La Nansa: Yaffa, p. 129
2 Philip Baldensperger, “Religion, Feasts, and
Processions,” in the Quarterly Statement, Palestine
Exploration Fund Quarterly, 1920, p. 163-165
3 Ibid., p. 164. The Alsacian Baldensperger who
attended the feast calls the celebration ‘frivolous’
4 Ahmad Abdel Rahim, “Rubeen,” in Sharabi and Diab,
Itr Yafa, 115-118; Dajani, op. cit.; Elias Rantisi “Mawsim
Rubeen,” in Itr Yafa, pp. 71- 73
5 Ahmad Abdel Rahim, p. 115
6 Rantisi, p. 71
7 Dajani, p. 131; Rantisi, p. 71
8 Dajani, 131-132; Abdel Rahim, 115
9 Dajani, p. 132, Abdel Rahim, 115
10 Dajani, p. 131
11 Abdel Rahim mentioned that on one occasion
(undated) a mixed performance was organized for a
play featuring Fatmah Rushdi, and a riot almost broke
out. (op. cit, p. 115)
12 The photographs appear in Itr Yafa, a volume of
memoirs edited by Imtiaz Diab and Hisham Sharabi.

Chaldean Street
So narrow is Chaldean Street that most
passers-by, preoccupied with their business
at the Nablus Road Ministry of Interior a few
meters away, probably miss it. Those few
with the interest and patience to decipher
the dust-caked street sign are unlikely to
realize that the end of this little alley is
home to the Patriarchal Chaldean Catholic
Exarchate. For how many people, even after
over two years of non-stop media coverage
of Iraq, know that the Chaldeans, the largest
Christian denomination in Iraq, are one of
several preserving Aramaic, the language of
Christ. Who are these Chaldeans? What is a
Chaldean Exarch doing in the Holy Land? And
why isn’t he Chaldean?
The Chaldeans belong to a jagged-edged
marshy religious and ethnic territory spreading
out from Iraq, sharing space with other ethnic
groups such as the Kurds. If you hear Aramaic
or come across the signs, “Assyrian,” “Syriac,”
“Chaldean,” “Nestorian,” “Syrian Orthodox,”
“Syrian Catholic,” “Jacobite,” or “Maronite,”
you’ll know you’re there. Tread lightly, for
though you will be willingly drawn into this
enchanting but treacherous terrain of ancient
By Leyla Zuaiter
languages, lands, legends and liturgies, trying
to get out again is like chasing tangled balls
of gold and silver thread down labyrinths in
quicksand. At every turn you will be blocked
by the confusing plethora of synonyms and
misnomers used to refer to the whole group
or sub-groups, disoriented by the multitude
of overlapping categories and challenged by
the various divisions caused by ever changing
political boundaries, and religious splits.
The small size of this territory is matched
only by the passions which rise when any
attempt is made to define it. Even the
inhabitants of the land cannot agree on a
name for themselves, or who belongs to
it. Are these one people or many? What
aspects of their history are shared? Shall they
define themselves by nationality, religious
confession, language or ethnicity? Are they
part of another group, such as Kurds, or are
other groups such as Aramaic-speaking Jews
part of them? Which term should be used to
designate their common origin which causes
no offence to any of its constituents? These
and other issues are hotly debated on e-zines
such as Zinda magazine (zindamagazine.
com). Yet as they write—primarily from the
Diaspora—the territory they inhabit is visibly
shrinking by the minute.
Imagine a tree with elaborate roots stretching
into ancient history, branching out into finer
and finer branches. After centuries of growth,
a crude hatchet has been used to lop the tree,
but from the raw wounds, new branches have
grown which have twisted back into lower
branches. Now imagine people sitting at the
top of this stunted tree and trying to decide
which roots fed into their branches and you
will have an idea of how this state of affairs
came about.
Although no article about the Chaldeans
could be complete without mentioning this
marshy domain, this article will attempt to
extricate just one thread from the tangled
balls: that of the Chaldean Church and its
religious, historical and linguistic context.
To do so, one must go back to the mother
church, whose history it shared until at least
the sixteenth century. Perhaps the “most
superlative of churches,” this mother church
arguably enjoys more names than any church
including, “Church of the East,” Assyrian
Church, “Persian Church,” “Nestorian Church”
“Holy Apostolic Catholic Assyrian Church of
the East,” and variations—and that doesn’t
even include its ancient Indian branch, which
is only briefly touched on here. Whatever one
calls it, the mother church and its daughter,
each one of the tiniest Christian communities
in the world, were once united in the single
largest denomination in Christendom. In
a way, the church of the East can claim to
be “the first church,” as anyone attempting
to unravel the most confusing myriad of
religious, linguistic, political, and ethnic
threads of its rich history must follow it to the
very birth of Christ.
For according to church legend, the Magi
who bore presents for Jesus were Assyrians
from the city of Edessa. This independent
buffer state between the Roman and Persian
empires was a remnant of the once mighty
Assyrian empire, hence the use of the term
“Assyrian” in connection with this church.
Divided politically, the parts of the Near East
in all three areas shared one important thing.
Variants of the Aramaic language, which for
over a millennium had been forging itself as
14 15
the lingua franca of the Middle East, were
widely spoken. Because of the association of
the area with the province of Syria, the term
used by the Greeks and Romans to denote
Assyria, the liturgies and rites born here
were referred to as “Syrian” and the Aramaic
language and its offshoots were referred to
as “Syriac.”
According to another legend, when the
king of Edessa, Agbar the Black, having
heard of the miracles of Christ, wrote to him
asking that he come cure him of disease,
Christ sent back a letter promising to send
him one of his disciples after his death. The
messenger also brought back a portrait of
Christ, sometimes said to have been painted
by Christ himself. Christ kept his promise
to the king in the form of St. Thomas and
his disciples, who evangelized Edessa, the
Persian city of Selucia-Cteisephon, near
current day Baghdad, and the entire region
en route to India. There he was martyred, but
not before laying the foundation for the Indian
Church, linked to the Church of the East for
much of its history.
Edessa is said to have the first record of a
church building anywhere. However, when
Edessa became part of the Roman Empire
in 214 AD, the centre of gravity of this church
shifted to Selucia-Cteisephon, where Mar
Addai (Thaddeus) and Mar Mari, disciples of
St. Thomas, had continued his work. Absorbing
Christians facing Roman persecution, this
church in turn faced persecution by the
Persians when Christianity became legalized
by the Romans in 313 AD, as its members
were suspected of sympathy with their coreligionists
across the border. As a protective
measure, the Persian Christians severed their
relations with the Romans, becoming isolated
from the main body of Christianity, including
their fellow Aramaic speakers in Syria.
Thus, they were not even present at the
Council of Ephesus in 431 AD at which the
heresy for whom they would come to be
named was debated. One must not confuse
the divine aspects of the Godhead with the
human ones, argued Nestorius, archbishop
of Constantinople. It is unthinkable to suggest
that God was born and died or that he got
hungry, thirsty, tired or sick. Therefore, Mary
was not to be referred to as “Mother of God,”

ut “Mother of Christ.” Hearing about
the controversy after the death of
Nestorius, the head of the Church of
the East declared that the stand taken
by Nestorius was in agreement with
what his church had always believed.
Although the differences between the
two parties at the Council of Ephesus
were exaggerated, and had more to do
with linguistic misunderstandings and
political considerations, the Church
of the East was the only one to reject
the decision against Nestorius and
was thenceforth styled “Nestorian.” This
was the very first split in the universal body
of the church. The other Aramaic-speaking
churches—the Syrian Orthodox or Jacobite,
and the Maronite—peeled off the bark of
the church in subsequent schisms, and the
common Aramaic script called Strangelo, later
split into Western Syriac, used by these two
groups, and the older, Eastern Syriac used
by the Nestorians.
Despite its early isolation from the main body
of the church, the church of the East continued
to grow in one of the most remarkable and
successful missionary operations of all time.
Travelling by foot along the trade routes, its
missionaries reached the furthest reaches of
all four corners of Asia. Far from reversing
the fortunes and missionary activities of the
Nestorians, the first five centuries of Islam
corresponded with the Golden Age of this
church. From the Abbasid capital of Baghdad,
Harun El-Rashid is said to have been in
constant search of the written treasures in the
monasteries, which translated first into Syriac
and then into Arabic, forged the first link in the
chain in the transmission of Greco-Roman
heritage to Medieval Europe.
By the time of the Crusades, the Nestorian
Church was larger than the Latin and Greek
Orthodox churches combined, numbering
hundreds of millions. Even the rise of the
Mongols did not initially halt them. By the
time Marco Polo met with Nestorians as the
envoy of Kublai Khan, Nestorians had already
enjoyed court influence for centuries. Unlike
the Venetian merchants, newly discovering
this world, the Nestorians had long enjoyed
easy access to the trade routes leading to
goods for which Europeans had acquired
a taste during the Crusades; ironically, it is
their behaviour during those very Crusades
which had made them and their religious
hierarchy persona non grata in the Muslim
countries en route.
Initially hostile to Islam, the Mongols were
tolerant and interested in other religions,
particularly Christianity. It is said of the
Nestorians that they almost converted the
Mongols to Christianity. Thus, when Hulago
swept into Baghdad in 1258 and had the
last Abbasid Caliph rolled in a rug and
trampled to death, he spared the Nestorian
churches and inhabitants of Baghdad out
of consideration for his Nestorian wife and
mother. Even after this, during the period of
Kublai Khan, a Mongol Nestorian Patriarch
headed the church in Azerbaijan. In 1295, a
year after the death of Kublai Khan, however,
the first Mongol leader embraced Islam.
Neither Christian nor Moslem was spared
the utter devastation wrought by Tamerlane
about a century later. To avoid contributing
their heads to the pyramid of 90,000 heads
on the ruins of Baghdad, which he sacked
in 1401, the few survivors fled to the areas
close to the original Assyrian homeland in
the plains of Nineveh and in the inaccessible
mountains of Kurdistan, an area straddling
the current borders of Iraq, Iran, Turkey
and Syria. The patriarchal seat eventually
settled at the Rabban Hormiz Monastery in
Al-Qosh in northern Iraq, where, by the end
of the 15th century the patriarchs came to be
buried, and the patriarchy became hereditary,
usually passing from uncle to nephew, in
contradiction to church tradition. Shrunk
back to the ancestral Assyrian heartland, the
church came to symbolize a people as much
as a religion.
It is interesting to note that it is in the 16 th
century, at the very moment that the western
Protestant churches were breaking off from
the Catholic Church, that branches of the
Eastern churches were in various stages of
seeking reunification with Rome, forming what
is sometimes known as Uniate Churches.
The groundwork had been laid since the era
of the Crusader kingdoms, when, despairing
of converting the Muslims, Catholic monastic
orders had focused their missionary efforts
on the Eastern Christians. There was rarely
a clean cut, but usually several centuries of
transient attempts at unification. In the case
of the Nestorians in the Assyrian heartland,
the first definitive break came about when
the succession passed on to a twelve-yearold;
this was going too far for some of the
influential Nestorians. Encouraged and
aided by Franciscan missionaries, they sent
their candidate, John Sulaka, to Rome to
profess allegiance to the Pope. Thus was he
named their first Chaldean Patriarch, the term
“Chaldean” selected by the Pope to specify
the former Nestorian churches who came into
union with Rome.
Aramaic is the most salient feature in the
Chaldean tradition, as the Chaldeans were
allowed to keep their traditional language,
liturgy and rites, and their Aramaic Bible,
known as the Peshitta. However traces
of several other influences are found as
well. The influence of Babylonian Jews in
Mesopotamia during the rise of Christianity
can be found in the names of certain prayers
and in the fast of Baoothah, which honours
the Ninevites: the latter had observed this
fast as a penance when Jonah was warning
them of the destruction of their city,
and the Assyrian empire. A play
called the “Right Thief,” sometimes
performed as part of Easter Mass,
in which the negotiations of the thief
crucified to the right of Christ for
entry into heaven are re-enacted,
recalls rather the medieval Christian
passion plays. As far as decorative
tradition, the Chaldeans borrow
from both East and West; they had
not developed one of their own as
the Nestorians had not favoured
representational art.
16 17
Although the Chaldeans were only required
to modify the aspects of their traditions which
blatantly contradicted Roman dogma, the split
caused much bitterness between them and
the Nestorians, which tended to develop into
socio-cultural differences as well. Even the
Catholic Encyclopaedia laments changes
made which were not strictly necessary.
There ensued a chaotic situation in which
for a time there were three ever-shifting
Patriarchal lines, each at various stages of
changing allegiances back and forth between
old and new churches: thus sometimes there
were two Nestorian or Chaldean Patriarchs.
It was only in 1844 that the Chaldean Uniate
Church was finally recognized as millet in
Ottoman domains, separate and distinct
from the Nestorian, whose chief Patriarch,
bearing the title, “Patriarch of Babylon” (due
to the mistaken identification of modern
Baghdad with ancient Babylon) resided first
in Mosul. It is often said that some of the
conversions, even of Patriarchs, were done
with a great sense of loss, as the people were
greatly attached to their church and customs.
But they were drawn despite themselves
by the protection received by Catholics
throughout the Ottoman Empire by the French
government. There are those who argue that
even into the 20 th century many Chaldeans
would have reverted to Nestorianism if they
could only be granted equal protection. And it
is true that in the little-known Assyro-Chaldean
genocide coinciding with that of the Armenian,
and encompassing the areas corresponding to
today’s Iraq, Iran and Turkey, the Nestorians
fared worse than their Catholic brethren,
as they did following Iraq’s independence.

The situation was so bad that in 1935 the
Nestorian Patriarch and many of his followers
emigrated en masse to the USA, leaving the
Chaldeans as the single largest denomination
in Iraq. Meanwhile the Chaldeans of Iraq had
begun to migrate out of their traditional areas
to Baghdad where the seat of the Patriarchal
of Babylon relocated as well.
While Assyro-Chaldeans suffered neither
more nor less than their Muslim brothers
during Saddam’s reign, they were denied the
status of an ethnic group, having to identify
themselves as either Christian Arabs or
Christian Kurds. Reliable figures for world
membership in the Chaldean church are
difficult to come by; estimates varying from
a low of 300,000 to a high of 1,500,000. It
remains to be seen if this community and
several other ancient and fascinating religious
and ethnic communities will survive the Iraqi
war. These exquisite but miniscule filigree
buttons on the Iraqi shirt with its Sunni, Shiite
and Kurdish stripes are being torn off and are
fast sinking into the current quagmire.
Not all is gloom and doom, however. There
is strong ecumenical activity between the
Nestorian and Chaldean churches on the
one hand, and the Nestorian and the Catholic
churches on the other. There also is a trend
in some quarters to adopt the term “Assyrian”
as an umbrella ethnic identity, superseding
national or religious affiliations. A brief
foray on the Internet will turn up many sites
providing evidence of the passion of many
members of the vibrant widespread Diaspora
to keep this heritage alive and pass it on to
new generations, as well as to help their
brethren in their ancestral
homeland.
As for the Holy Land,
there had been a small
Chaldean community
during the Jordanian
period, and groups of
Iraqi pilgrims were not
an unusual sight. Only
a handful of Chaldean
families now remain,
however, primarily in
Haifa. When the Exarch
of the time died, he was not immediately
replaced, and Israeli rule had had begun.
Finding themselves without a spiritual leader,
many Chaldeans may have joined other local
churches with similar traditions, such as the
Syrian Catholic Church across the alley, the
Maronites or the Latins.
Since 1990, number 7 at the very end of
Chaldean Street has been the Jerusalem piedà-terre
of Monsignor Paul Collin, Patriarchal
Chaldean Catholic Exarch. (Exarchate, in
case you are wondering, is the term used to
designate a patriarchate outside its traditional
area—in this case Iraq and Iran.) Although
a Frenchman, Father Paul, as he prefers to
be called, was ordained in the Chaldean rite
in response to an appeal from the dwindling
Chaldean community. At the same time that he
is the Chaldean Patriarchal Exarch, he serves
the small Latin community of Beersheba.
So the next time you are in line to the
Ministry of Interior, take a look to the right,
just after the shop where an arrow-shaped
sign reading “St. Thomas” protrudes at a right
angle, and remember the people who gave
their name to the street.
Credit is due to the Chaldean Exarch, Father
Paul Collin, for his contribution to this article
through the information and insight he has
provided into religious and historical aspects
of the Chaldeans.
Leyla Zuaiter is currently conducting
genealogical and family history research
encompassing Iraq, Palestine and America.
A former university lecturer, AMIDEAST
project coordinator and writing consultant
with a background in
Cultural Anthropology,
she currently serves
as advisor to the Arab
Educational Institute’s
Genealogy/Family History
Project, Artas Folklore
Center and Mazra’a
Al-Qibliyeh Heritage
and Tourism Center.
She can be reached at
lzuaiter@yahoo.com.
18 19

Christmas is
fast approaching
and with it the
joyous celebration
of the birth of Jesus will
be enjoyed as more than one billion Christians
around the globe gather with family and
friends in prayer, joy and reflection. Children
will be eagerly waiting for the morning of that
blessed day with anticipation that only a child
can enjoy. Christmas trees dressed, if you
will, with decorations new and old, for that
grand day. Festively wrapped gifts will tease
children to guess their contents; children will
not sleep much the night before – with all
those gifts begging attention. The story of the
birth of the baby Jesus will be told and retold
thousands of times; scenes of the Nativity
and symbols of the humble birth recreated in
many forms on lawns, mantles, and endless
displays. Christmas pageants and concerts
will commemorate the blessed event in a timehonoured
fashion around the world.
As a Muslim, I too participated in the
beautiful festivities of Christmas. During
my elementary school years in the United
States, I sang carols with the school choir,
performed in concerts and joined the annual
visit to Dearborn’s historic Greenfield Village
that depicts American life in centuries gone
by and houses a museum, historical buildings
and homes that once belonged to famous
Americans. One of my favourite carols, since
that early childhood, has always been “Silent
Night, ” for it carries a pertinent message;
one that sums up the atmosphere at the time
of Christ’s birth and reflects the true spirit of
Christmas today.
While I happily participated in these
activities, it always seemed that my teachers,
and the world, did all they could to deny the
Palestinian connection to this blessed holiday.
I am Palestinian; I was born in Jerusalem, a
few miles from Bethlehem, the Palestinian
village of Jesus’ birth. Singing to people with
no knowledge of Palestine, Palestinians,
and our link to Bethlehem and to Jesus
always seemed very strange; it still seems
Little Town of Bethlehem By Mike Odetalla
strange. For our audiences, it was always
about Israel. Time and time again, I heard
people say how nice it would be to visit the
Israeli town of Bethlehem, ignoring the fact
that Bethlehem is a Palestinian town and
Palestinian Christians and Muslims live there,
tormented and imprisoned under the brutal
military occupation of Israel.
I soon began to realize that we were singing
“O Little Town of Bethlehem” to people who
had absolutely no idea of what really was
happening there. We were singing to people
who were completely ignorant of the thousands
of desperate refugees who live in Bethlehem’s
refugee camps. To our audience, Bethlehem
was an idyllic scene, the one often found on
postcards and Christmas greetings. I knew the
brutal truth: that Bethlehem is home to some
of the poorest people on earth. Palestinians
whose home are the refugee camps of
Bethlehem, live in abject poverty and misery,
as they have done for generations, after being
expelled from their homes with the creation of
the state of Israel in the ethnic cleansing that
took place in 1948. How very fitting that the
Virgin Mary, seeking refuge from the mighty
Roman army and a safe place to give birth,
came to this town.
Today, two thousand years later, Bethlehem,
like much of Palestine, continues to be
home to thousands of refugees. Ringed by
settlements for Jews only, walled off and
separated, Bethlehem today is virtually cut off
from the rest of Palestine, its lands, water and
other resources expropriated by the Israelis
in a relentless effort to make life ever more
unbearable for the Palestinian natives and
refugees who call the village home.
Today, we hear of pregnant Palestinian
women who must endure the hell of the Israeli
occupation, its inhumane and degrading
checkpoints, in order to reach the safe haven
of a hospital to give birth to their children.
While the Virgin Mary found refuge in a
humble stable, many of her contemporary
young mothers-to-be are forced to stand
endless hours at checkpoints manned by
Israel’s teenage soldiers who not only lack
O little town of Bethlehem, how still we see thee lie
Above thy deep and dreamless sleep the silent stars go by
Yet in the dark streets shineth, the everlasting light
The hopes and fears of all the years are met in thee tonight.
For Christ is born of Mary, and gathered all above
While mortals sleep, the angels keep their watch of wondering love
O morning stars together, proclaim the holy birth.
And praises sing to God the king, and peace to men on earth.
How silently, how silently, the wondrous gift is given
So God imparts to human hearts the blessings of his heaven
No ear may hear his coming, but in this world of sin
Where meek souls will receive him still, the dear Christ enters in.
O holy Child of Bethlehem, descend to us we pray
Cast out our sin and enter in, be born in us today
We hear the Christmas angels the great glad tidings tell
O come to us, abide with us, our lord Emanuel.
compassion but simply could not care less
about the plight of a woman in labour. Many
women have given birth in taxis or in streets
choked with dust in summer and swimming
with mud in winter as they wait at checkpoints
for hours to receive permission from the young
soldier who arbitrarily decides whether they
‘look pregnant or only fat.’ Too many children
and mothers have died from lack of medical
care and failure to be allowed to pass in a
timely manner.
The always “thoughtful” and “humane” Israeli
army has even issued birthing kits to the young
soldiers who control the many checkpoints
that choke the life of Palestine and its people.
These kits are to be used to help women who
“choose” to give birth at these checkpoints:
no woman would opt to give birth under such
conditions. Still, an ever growing number of
Palestinian infants carry the name “Hajez”
(from the Arabic word for checkpoint) as a
bitter reminder of their birthplace.
I fail to grasp what benefit such inhumanity
bestows upon the Jewish state: the bitter truth
is that 2,000 years after Mary gave birth to
Jesus under Roman occupation, Palestinian
mothers in Bethlehem and elsewhere in
occupied Palestine still seek safe refuge to
deliver their infants. The birth of a human
being is a momentous and joyous occasion
for the parents; even for those who suffer
the torturous nightmare, pain and anxiety
of checkpoint deliveries. But the tragedy of
seeing this joyous event end in the unbearable
agony of the death of a newborn or its mother
is unconscionable.
So, as you hear “O Little Town of Bethlehem”
this Christmas season, please pause for a
moment to remember those for whom this
Palestinian town is home. The Christian
children of Palestine, together with their
Muslim brothers and sisters, will observe
Christmas and remember its beautiful story
this year, but they will have little to celebrate.
Fear and hunger will keep them awake through
the night, not the anticipation of gifts and feasts
as in the Christmas of other lands. While
the rest of the world celebrates this glorious
holiday of birth and rebirth, Bethlehem’s
children, like all Palestinian children, will pray
for some brief respite from the fright of the
killings, shootings, abuse and destruction that
is the reality of life in Palestine.
Mike Odetalla is a Palestinian/American
businessman and a father of three who was
born in 1960 in the Palestinian village of Beit
Hanina, a suburb of Jerusalem. He lived
through the 1967 war and moved to the US in
1969. He can be reached at www.Hanini.org

Cultural Boycott. Why?
In 2004, the 20 th Haifa International
Film Festival established a section for
“New Palestinian Cinema” in cooperation
with Masharaf magazine in Haifa and
several Palestinian filmmakers were
invited to present their films. A number
of us at the Palestinian Campaign for
the Academic and Cultural Boycott
of Israel (PACBI) contacted some of
these filmmakers to urge them not to
participate in that Festival. There were
two main reasons for that: the first was
that the film festival was sponsored by
the Israeli government and held under
the patronage of Limor Livnat, a minister
in Sharon’s government and a member
of the Likud party well-known for her
racist and Zionist positions and actions, and
the second was the fact that a boycott of
the festival had been started in 2002, two
years earlier, by “Gaslight,” the producers
of the British documentary “Sunday.” 1 In
their withdrawal letter to the festival, Gaslight
wrote:
“... of the many lessons that flow from the
story of Bloody Sunday, key among them is
the ethical political and long-term military
folly of governments attempting to impose
military solutions on civil and human rights
problems.
“We take this action in support of the
Palestinian people and in solidarity with
Palestinian artists and filmmakers. It is also
done in solidarity with those within Israel
(both Israelis and Arabs) who are speaking
out and acting (e.g. refuseniks) against the
government’s murderous policies against the
Palestinian people.”
PACBI’s position was that on the one
hand, boycotting the festival would fortify an
international position with a Palestinian one,
and on the other set a precedent that would
hopefully spread to other cultural events in
Israel. Thus a cultural boycott of Israel would
become the norm, as it was in the case of
apartheid South Africa. 2
A few filmmakers withdrew their films;
several others decided to go on with their
By Rowan Al-Faqih
participation in the festival and put forward
the argument that it was a chance to present
Israelis with the Palestinian side of the
story. 3
Therefore, the question that remains to be
answered is: why do we really need to tell our
story to the Israelis? Because it’s not enough
that 80% of adult Israeli males have served or
will serve at an Israeli checkpoint? Because it
is not enough that a large percentage of those
have shot or will shoot at a Palestinian at one
point during their military service or annual
reserve duty? Because not enough of them
have flown in F16s or Apache helicopters,
that not more than a few thousand have been
in tanks or bulldozers that have destroyed
Palestinian homes? Because not enough of
them have sat in meeting rooms or occupied
Palestinian homes planning invasions,
attacks, arrests and extra-judicial killings?
Because they do not really know that they
are caging us in when they drive by next to
the Wall their government is building? What
is it that they do not understand after almost
forty years of occupation that a film or ten will
get them to understand? That we are in fact
human beings, so that if an Israeli soldier is
unable to have any sympathy for children
carrying school bags in real life, he or she will,
with our help, be able to reconnect to his or
her humanity while watching that scene on a
detached screen?
Since when has it been the duty of the
occupied to educate the occupier? Or
for the colonized to raise the colonizer’s
awareness? Is it our sense of superiority?
Or our confidence in our ability to reform
and convert anyone to our “religion?” Or a
naïve belief that if only they knew “we were
like them” they would actually see how they
have done us wrong?
However, the argument for cultural boycott
is not based on whether cinema and art can
actually contribute to changing mindsets and
prejudices, but whether Palestinian artists
and filmmakers should take an active role in
participating in events and cultural venues
organized and sponsored by Israeli
institutions. During the struggle against
apartheid in South Africa, non-white
South Africans accepted the fact that they
themselves would be boycotted as part
of the international sanctions imposed on
their country. They understood that this
would be the price to pay in order to end
the racism, discrimination and oppression
in South Africa.
22 23
The administration of the Haifa Film Festival
effectively managed to end the boycott of its
festival by creating a special section for
Palestinian cinema. By co-opting Palestinian
films and filmmakers, any possible action by
international artists to boycott the festival or
other events was successfully deflated.
Recently, a broad spectrum of Palestinian
civil society organizations, unions, and
federations issued a call for boycott,
divestment and sanctions (BDS, see www.
pacbi.org). Palestinian artists and filmmakers
are called upon to join this call, and take
part in a campaign whose goal, among
other things, is to end the oppression and
racism.
1 http://www.sundayfilm.net/News.htm
2 Omar Barghouti, ‘The morality of a cultural boycott of
Israel’ http://www.opendemocracy.net/conflict-debate_97/
morality_2853.jsp
3 Sobhi al-Zobaidi, ‘The importance of documentary cinema
from within Palestine’ http://www.artschoolpalestine.
com/index.php?option=com_content&task=view&id=3
15&Itemid=44

SUFI MUSIC
By Dina Lahlou
“Sama’a is food for the soul.” (Nasrabadi in Attar: Tadhkirat, 793)
Sound and music occupy
an important place in the
life of most Sufis. It is a tool
for the believer to
get closer to God,
dissolving the
physical realm into
the spiritual one by polishing the heart and
enhancing the spiritual aspect of the human
being over the physical being. However not
all schools emphasize this. Dhikr, or God’s
remembrance, “Mawlid Annabawi,” praising
and blessings of the prophet are what Sufis
concentrate on. Depending on the different
“Tariquats” or “schools of thought,” it is
done out loud or within the silence of the
heart. Dhikr is also considered as a form
of meditation to connect to God and draw
the divine energy into the world of matter.
“Mawlid,” for some, is the expression of love
one has towards the prophet, or for others it
could also be to embody His qualities and to
testify to God that He delivered the message
He was entrusted to do.
Sufi music is not only based on God’s
remembrance and on the prophet. Certain
schools use the vibrations emanating from
this purpose to transcend the physical
realm into the spiritual one. For Sufi mystics,
each experience is different and no one
session is similar to the other. Whether it’s
singing, listening or whirling, Sufi music
reaches the soul of the mystic Muslim and
awakens the soul’s consciousness. From this
space, transcending the physical world and
connecting to God as a soul is sometimes
achieved. A deep spiritual connection is
established and the Sufi releases all the
worldly attachments, to be able to dissolve
into God’s light and power. Sufi music
is easily qualified as “soul
music” for Muslim mystics.
Although the role of music
is a controversial topic in
Islam, condemned by some
“Mullahs,” for the Sufis it is
a path to further spiritual
development and a medium
through which the human soul
may approach the Divine. At
Sufi meetings, music and
dancing play a very important
role. Dhikr is often mentioned
in the Koran and for the Sufi
it is a main component of
the religious and spiritual
practice. It polishes the heart
of the believer for God’s reflection to be
purer and clearer. Whether vocal or as a
whisper or silently in the heart, Dhikr, for all
Sufis, is a daily practice of contemplation
and meditation with focus and concentration
solely on God alone. Depending on the
“Tariquat,” it could be done in a musical
rhythm, with or without instruments, just
as songs praising the Prophet Mohamed
(MPBUH).
The main instrument of the Sufis from the
East (Iran/Anatolia/Uzbekistan/Pakistan)
is the “Nay.” It is the symbol of the human
soul that has to be totally void so that it can
resonate. This reed flute of the Sufis carries a
very important symbol through its emptiness:
for the human soul to approach and connect
to the Divine, it must be empty and pure to
be a channel and a recipient for the Divine.
The essence of Sufism and the connection
it has with music is poignantly expressed in
the opening words of the “Mathwani,” the
“spiritual couplets” written over 700 years
ago by the famous Sufi poet and sage Jalal
Al-Din Al-Rumi:
“Listen to the reed, how it complains
and tells a tale of separation pains.
“Ever since I was cut from the reed bed,
my lament
has caused man and woman to moan.
I want a bosom torn my separation,
to explain the pain of longing.
Everyone who is far from his source
longs for the time of being united with it
once more.”
Al-Rumi’s poetry also refers to the longing
each devotee feels. The pain of separation
from its source, God, is also a core subject
of Sufi lyrics and music; hence the longing to
reunite and “melt” into the Divine’s love.
Another instrument often used by Sufis,
especially in the West such as Morocco,
is the “Bendir” or frame drum. It is used to
bring about a repetitive sound which often
takes the listeners into a trance. African
Sufi music uses recurring sounds combined
with rhythmic tones. It sounds like a melody
following the rhythm of the “life pulse” in all
its different stages, or as some may also
say, the movement of the ocean under all
kinds of weather: sunny, stormy, infinite,
endless, repetitive movement, yet under the
24 25
surface calm and powerful in a very subtle
way. Just like our world, it forms one unity
yet integrated in its diversity.
One cannot talk about Sufi music without
referring to its main lands: from the sun of
Africa, the shores of the Atlantic Ocean to
the mountains of Pakistan and Iran, the
diversity of Sufi music is enriched by all
the cultures it crosses in Egypt, Palestine,
Syria, Turkey/Anatolia, Persia, Uzbekistan
and India. The Gnaouas and the Issawas
of Morocco, Musa Dieng Kala of Senegal,
the Ahl-Al-Haqq of Kurdistan, Al-Kindi and
Hamza Shakkur of Syria, and Sohrab Fakir
from Sindhi province in Pakistan, to mention
a few, are our contemporary contributors to
the tradition of Sufi music which dates back
to Bilal the friend of the Prophet.
Dina Lahlou is a Moroccan Jordanian
teacher living in Amman.

Dear Hillary,
My name is Mike Odetalla. I am a
Palestinian/American and a father of three,
who was born in 1960 in my ancestral
village of Beit Hanina, which is a suburb of
Jerusalem and according to internationally
recognized laws, conventions and resolutions
is considered part of the occupied Palestinian
Territories that were invaded and captured by
Israel in the 1967 war. I was a child of war,
having lived through the 1967 war, whereby
my mother, my siblings and I were forced to
flee our home and seek refuge in the scorpion
infested caves that populate the hills that
surrounded our village.
During the first night of the war, our family
and the other 20 odd women, children and the
elderly, which included my 6-day-old nephew,
barely escaped getting blown to bits by an
Israeli fighter jet that circled overhead, its
metallic body glistening under the moonlit sky,
which then proceeded to fire a missile into the
mouth of the cave a mere few moments after
my mother grabbed us, imploring the others
in the cave to follow, as we scampered into a
nearby olive grove, clinging to each other for
comfort as the flash and deafening thunder
of the blast rang in our ears.
We spent the next 20 odd days moving
from cave to cave as my mother and the
other women tried to sneak back into the
abandoned houses in our village, managing
at times to only gather flour and precious
water for their children. Jews celebrate
Passover by eating unleavened bread,
which signifies their hurried exodus out of
Egypt whereby they took and baked the
dough before it had time to rise. My mother
baked our bread in the same fashion since
we also did not have the luxury of waiting for
the bread, as we were on the move, trying to
stay one step ahead of the Israelis.
In 2002, when my American born children
were old enough to fully understand and
comprehend, I took them back to the hills of
Beit Hanina and the to the very same caves
that I huddled in with my family 35 years prior.
We retraced our steps as we fled our homes
in that moonlit June night, stopping in front
of the cave whose mouth was destroyed by
the Israeli-fired missile. It was important for
me to show my children and tell them of my
experiences as well as the experiences of
their grandparents on their mother’s side who
were ethnically cleansed from their homes
and lands by the Zionist founders of Israel in
1948, forcing them and more than 750,000
other Palestinians to become homeless
refugees, living in squalid conditions in
refugee camps. Their grandparents’ home
in the village of Lifta still stands today, even
though their grandparents are not allowed to
move back, contrary to UN Resolution 194,
and other internationally recognized laws and
conventions that deal with the refugees’ Right
of Return to their homes.
I know that these details might not be
of importance to you, but they are very
important to me and to the millions of other
Palestinians, especially in light of your recent
trip to the Holy Land, whereby you reiterated
your support for the Apartheid wall that Israel
has been building to imprison my people into
discombobulated, walled off ghettos and in the
process steal their precious lands. You stood
with your back to the concrete wall and had
the audacity to say to the Palestinian people,
“This wall is not against the Palestinians.
This is against the terrorists. The Palestinian
people have to help to prevent terrorism. They
have to change the attitudes about terrorism.”
Your words proved yet again that neither you
nor anyone else in our government has any
grasp of reality, of what is actually happening
on the ground in Palestine. The victim is
once gain placed in the unenviable position
of having to guarantee the security of his
oppressor, while being denied his own basic
human rights and security or, for that matter,
the freedom of movement in his or her own
town or village.
Did you really believe the words that were
coming out of your mouth? Did you actually
give thought to those words before uttering
them or were you just going through the
motions of being a politician, saying and doing
anything to get elected without the burden of
a conscience or sense of justice?
My family, as well as the residents of the
village of my birth, Beit Hanina, is some of
those Palestinians that you claimed the wall
was not being built against. Beit Hanina, like
many other Palestinian villages and cities, will
be turned into a walled off ghetto, whereby
families will be cut off from one another as
well as their fields and orchards. The villagers
of Beit Hanina, which include members of
my family, will lose access to their ancestral
lands which will then be confiscated by the
Israelis. Did you not find it odd the way the
wall snakes in and around Palestinian built-up
areas, swallowing the most desirable pieces
of land, while at the same time, excluding
their rightful owners?
You also saw it fit to visit the Israeli
settlement of Gilo, which is built on the
stolen lands of the Palestinian village of Beit
Jala, whereby the colonizer of the illegal
settlement cheered and showered you
with their affection. You reciprocated that
affection by pledging your fealty to the state
of Israel and her policies, no matter what the
consequences of those policies were to the
brutalized and maligned Palestinian people,
26 27
the very same people who graciously and
warmly hosted you and your husband Bill.
You even accepted a hand embroidered
Palestinian folk dress, which you wore with a
smile on your face, glowing in the world class
hospitality of the Palestinian people, the very
same people that you now turn your back on,
joining the right wing chorus as you demonize
them and their society.
Could you not find it in your heart to actually
visit with some of the Palestinian people or
were you afraid of photographs showing
you with a Palestinian child which might
mysteriously crop up during your future
campaigns for higher office?
As the first lady of the United States, you
once wrote a book with the title, “It Takes a
Village” in reference to the old African proverb
that it takes a village to raise a child. As you
toured the Palestinian areas, did you ever
once think about the children who were being
trapped behind the 30-foot-high concrete
wall, cutting them off from their family, friends,
and access to their schools? What kind of a
childhood and life will these children have,
as the “village” that is supposed to be their
home and centre of their universe is reduced
to nothing more than an open air prison?
Yes it does indeed take a village, a global
village minus the physical and mental walls,
which believes in the universal principles of
compassion, mercy and, most of all, justice to
raise a child who will grow up to realize his or
her full potential as a human being...
Mike Odetalla
www.hanini.org

John Berger and Family in Palestine:
Annals of a Visit
By Rema Hammami with Tina Sherwell
The last minute letter we sent from a
“respectable” source so that our visitors would
have something to show to Israeli security at
the airport looked highly suspicious: three
lines congratulating the Khalil Sakakini
Centre for hosting the upcoming visit of John
Berger to Palestine. It didn’t even mention
who John Berger is or what he was going to
do here. As I waited in panic in the arrivals
hall at Ben Gurion airport, I imagined the
Israeli security officer’s question, “I see, so
you are visiting zis terrurist cultural centre for
what purpose exactly?” An anxious young
man standing next to me suddenly answered
his phone and spoke in Arabic, “No, the flight
landed two hours ago but they won’t let her
out of security”. Oh God, it was going to be
a disaster. And then I saw them, four and a
half Bergers: John Berger, his wife Beverley,
their son Yves, daughter-in law Sondra and
perched on the luggage – a shiny blonde
starburst – Melina, their three-year-old
granddaughter.
“So how did the letter work?”
“She worked like a dream,” said John,
pointing to Melina.
The next morning I got a worried phone call.
“Yves and I met with the trainer last night for
the workshop, but, well, it was strange; we
couldn’t quite agree. There’s a fundamental
difference in approach, but we’ll go and
maybe it will work out.”
“Look John, if it doesn’t work out – please
feel free to leave. It’s going to be a disaster,”
I mumbled as I hung up the phone.
“Fatin, what’s the matter?”
“Shadi was arrested last night.” Shadi,
Fatin’s assistant at the Sakakini Centre, is
from Kobar and is in charge of setting up
the house in the village that the Bergers
will be staying in after their first few days
in Ramallah.
“Fatin, I’m sorry to ask at a time like this but
do you think he got the electricity and water
hooked up before they took him?”
“No Rema, and it’s really a disaster, he has
the only key to the house.”
Al-Amari Refugee Camp. “We invited
twelve kids, like you asked, but then word got
out and the kids in the camp were so excited
about painting a mural in the playground that
a few more showed up.” We walked up the
stairs to the top floor of the Youth Activity
Centre to find twenty eight small expectant
faces squirming in their chairs.
“Yves, how many paint brushes do we
have?”
“Let me see, um 14.”
“Oh disaster…”
John Berger is the kind of person who
when you try and write about him your fingers
keep dangling over the keyboard in search
of the right words. A novelist, short-story
writer, dramatist, essayist, poet, film-maker
and art critic who on the back of his books
is often described by other great minds
as, “One of the most influential writers (or
thinkers) of the 20 th century.” The diversity
and range of his work across genres, in
and of itself would make him quite unique
in a world where specialization has
become the norm in the creative
arts. But not only that. Berger’s work
has consistently over fifty years
brought together two fundamental
concerns that have increasingly
assumed to be irreconcilable by the
mainstream; what the writer Geoff
Dyer has elegantly summed up as,
“The enduring mystery of great art and
the lived experience of the oppressed.”
In Europe and the U.S. it would be
hard to find someone who studied
art during the last thirty years who has not
read “Ways of Seeing,” Berger>s book that
revolutionized how fine art is understood. But
as much, it would be difficult to find someone
interested in peasant life and migrant labour
who hasn’t read his fictional trilogy “Into Their
Labours,” about the transformation of rural
life in France, or “A Seventh Man,” about
the lives of Turkish workers in Europe. What
I find so compelling in his work is the way
he produces transcendence from everyday
moments, uncovering in the encounter with
people images or even simple objects, a
sense of the world and being that we never
imagined could be contained in them. And
in that process, one can feel his incredible
power of empathy – for the frailty of the
artist trying to capture a vision, and with
the overlooked and unheard people that
injustice has condemned to lives of quiet
endurance.
Dear Israeli security person,
John Berger and his son, the artist Yves
Berger, were invited to Palestine in mid-
October by the Khalil Sakakini Cultural
Centre to undertake a series of workshops
with young Palestinian artists in the
Palestinian Association for Contemporary
Art programme; photography students from
Birzeit and Al-Najah universities; and children
from Al-Amari Refugee Camp. They were
guests at the Qattan Centre and then of Petra
Barghouti, the wife of the late writer Hussein
Barghouti, who kindly provided their home
in Kobar village to the Berger family for part
of their stay.
The second and third days of the young
artists’ workshop came back from the edge
28 29
of disaster. This is what artist Tina Sherwell,
who helped run it, has to say.
“I think wherever Berger visits or whom he
meets, the people are left with the imprint
of his thinking and insights. Perhaps what
struck so many participants in the workshop
was his way of looking, examining and
talking about the art. There was a lot of
communication exchange and receptiveness
in the interaction – a real dialogue. John and
Yves often focused on what were the main
elements of expression in a body of work and
discussed with the artist how to strength that
in very practical terms related to composition
and the use of the space of the canvas,
for example. This was very useful because
detailed discussion about the actual pieces
of artwork assisted students in understanding
their practice, in feeling confident about what
they were doing, and of seeing how their ideas
and expressions were seen by others. For
instance, the discussion of a particular piece
of work developed into a dialogue around
how the visual language of abstract painting
functioned. The interchange rather than being
esoteric or formulaic was very practical and
intuitive about how visual language could
be cohesive and what elements interrupt
the image/painting. Yves and John’s overall
approach was especially important because
artists here have very few opportunities for
exposure to critiques and discussion, nor
are they exposed in their training to different
ways of looking and talking about their work.
I think the nature of the interchange was very
empowering for the young artists. For instance
they asked how to judge their work, how to
assess when a piece was finished, and John
and Yves both had practical suggestions
but also spoke of how this was something

which the artist knew from within himself.
John stressed that creating art is something
that humankind has been doing for 30,000
years and thus is part of human expression.
Art, he explained, wasn’t necessarily a predetermined
activity, but involved exploration,
mistakes, reflection and dialectic between the
artist and the piece he/she was creating. Thus
attempting to place the ways of creating
artwork in a pre-determined framework
is not something beneficial to art even if
it is fashionable at present. At the same
time he highlighted that regardless of the
medium an artist worked in – and every
medium had its merits – artists were
always involved in learning from past
achievements of other artists.
After the workshops, Tina asked John
and Yves about their experience here.
Yves: “I felt that the workshops provided an
opportunity and a space to exchange and
meet with the people here; children, young
artists, students – to exchange energies and
to learn in another way about the situation
here.” John: “It struck me how swiftly the
ideas were applied in the discussions.
There is such an immediacy and energy
here among young artists – an urgency you
don’t find elsewhere. I learnt a lot from the
exchange, the intensity of questioning, the
ability to raise the questions that don’t often
get asked but so need to be.”
At Al-Amari Camp, John and Yves
organized the painting of a mural on the
playground walls of the Youth Activity Centre
– yes, with twenty eight children and only
fourteen paint brushes. The next week we
went back to do a drawing workshop and
confidently showed up with extra stocks of
charcoal pencil – enough for 30 participants.
The director of the Women’s Centre greeted
us enthusiastically. “It was such a success
last time the kids all brought their friends.”
“How many?” I groaned.
“Ba’rafesh, go take a look.”
“John, what’s your count?”
“Fifty eight, but I might have missed a few
running around.”
“Yves?”
“At least twenty more than the pencils.”
The charcoal pencils were swiftly broken in
two and hundreds of little fingers set about
to sketch and smudge images of what they
wanted for the Eid (mostly smiling families);
what they wanted to give someone they
loved for the Eid (mostly a pretty house, but
one diamond ring, and quite a few Qubbet
As-Sakhra); a happy memory (the sea, a
park with swings); a hoped for dream (again,
the sea, a park with swings and also a few
Qubbet As-Sakhra). One little boy kept
re-creating the same image over and over
again, first on the playground wall and then
the following week in charcoal: a linked line
of stick figures, their arms held up in a V,
holding high a horizontal line of connected
sticks. And he always wrote above them,
“Al-Aqsa Martyrs Brigade.”
In 1990, Berger wrote the preface to a book
by Palestinian artist Kamal Boullata, “Faithful
Witness; Palestinian Children Recreate Their
World,” a collection of pictures by children
during the first Intifada. He says, “The first
language of painting tells everything it tells
as if for the first time. The ‘voice’ with which
it speaks of tear gas or sub-machineguns
is the same as it uses to speak of a cloud
or a house. Consequently its evidence is
incontrovertible, as would be the evidence of
a stream or tree if suddenly they acquired the
gift of making signs”. On reading those lines,
it’s clear that the voices that came through
all those charcoal smudges in Al-Amari were
incontrovertible evidence of the powerful
innocence of hope.
And, finally, there was Kobar. Thirty years
ago, on winning the Booker Prize for his novel
“G.,” Berger publicly gave the prize money
to the Afro-American liberation movement,
the Black Panthers and left London to live
in a small village in the French Alps. The
landscape and lives of the villagers have
been enduring sources of concern and
inspiration in his writing ever since. Thus, a
sojourn in a Palestinian village seemed like a
logical idea. But what village can easily host a
79-year-old foreign writer and his family who
speak no Arabic at all?
“Kobar,” said Shadi.
“Okay, but where will they stay?”
“What about Hussein Barghouti’s house? At
the moment it’s empty. There’s no water or
electricity but don’t worry, I can take care of it.”
And then he got arrested. Um Sayf, Shadi’s
worried mother found the key. Fadi, Hussein’s
brother brought a water truck to fill the tank,
and Abu Rami, the neighbour stretched an
electricity wire from his house twenty metres
up the hill. The Bergers arrived and the
electricity went out. At first it took a yell from
the porch down to the neighbours to get it
fixed, but within a few days once the lights
went out, within moments, with nothing said,
they came on again. “We are under constant
surveillance by caring eyes,” laughed John.
And then the knocks at the door started. “Is
Melina here? Can we play with Melina? Keef
Melina?” They were all breathless little boys
smitten with a three-year-old Brigitte Bardot.
Within days the neighbourhood in Kobar
became a constant series of spontaneous
workshops. More kids sketching. Then Yves
would sketch them and carefully sign their
portraits as a gift to their fathers. A young
writer from the village came wanting to
discuss writing. So many young men out
of prison but imprisoned by checkpoints
Deluxe apartment
call 02-5833210 or 04-6778770
30 31
arrived wanting a chance to sense the wider
world, while the people from the wider world
wanted to understand what it meant to be
so constantly in prison. Fathers would show
up to thank Yves for their child’s portrait and
suddenly become part of whatever workshop
was going on. Fadi arrived one evening
astonished to find the house full. As he left
his eyes welled up as he thanked the Bergers
for bringing the spirit of Hussein back to the
house. And on the final evening, like magic
Shadi was released from prison and walked
a little shaken up the hill to Hussein’s house
to meet the guests and close a circle that had
started the day they had arrived.
On the third day of the Eid, I had rolled
up to find little Brigitte Bardot on the porch
wearing a spotted cape (a present from
Um Muhammad, the other neighbour) and
sitting with her five-year-old boyfriend, Watan
(homeland), who was presenting her with
his photograph; one of four photographs of
Kobar’s (very) young, hopeful bachelors that
Melina carried back with her to France.
Israeli security man: “So who exactly are
zese photographs of?”
“Let me see, that is Homeland, this is
Struggle, here is Steadfastness, and this
here is Affection.”
Dr. Rema Hammami is a professor of
anthropology at Birzeit Unviersty. Dr. Tina
Sherwell is the assistant director of the Paltel
Virtual Gallery, also at Birzeit University.
P.S. Watch an interview by Tina Sherwell with
John and Yves Berger on the Birzeit Virtual
Gallery website: http://virtualgallery.birzeit.edu.

The United Nations Volunteers’ Palestinian Programme
Transcending Frontiers towards Positive Change
Civil societies, governments, UN
agencies and volunteers throughout
the world will celebrate the 20th
anniversary of International Volunteer
Day (IVD) on December 5th, 2005.
IVD is a grand occasion to pay
tribute to the spirit of volunteerism
and to the vital contributions of
volunteers to human development,
peace and relief efforts. Established
in 1970, the United Nations
Volunteers Programme (UNV) is the
UNDP-administered organization
that exemplifies volunteerism in
support of development initiatives.
The Programme mobilizes more than
7,000 qualified volunteers a year in some
140 countries to serve governments, UN
agencies, non-governmental, communitybased
organizations and the private sector.
The core values of the UNV Programme
are ownership commitment, engagement
and solidarity, which are the foundations
of volunteerism that are celebrated on IVD
around the world.
The Palestinian UNV Programme and its
partners organize a variety of activities in
honour of its UN national, international and
TOKTEN* volunteers on IVD every year.
These workshops, symposia and community
events engage local authorities, communities,
NGOs and volunteers throughout the occupied
Palestinian territories (oPt). The Palestinian
UNV Programme is widely recognized for
its large-scale promotion of volunteerism to
support sustainable peace and development,
in which the Programme has been engaged
since its inception in 1994. A testament to
this commitment to volunteerism is that over
700 qualified female and male, international
and national volunteers have served the
Palestinian community since 1994, for an
32
annual average of 130 active volunteers
during 2004 – 2005. These numbers are
impressive, as they indicate not only a strong
need for qualified volunteers, but also the
capacity of the relatively small UNVP staff
to manage this large number of volunteers.
Partner organizations, communities and the
Palestinian Authority (PA) highly esteem
the Programme and its responsiveness to
the shifting needs of the Palestinians over
time. The UNDP/Programme of Assistance
to the Palestinian People generously hosts
and funds the Palestinian UNV Programme,
which serves various PA ministries and NGOs
as they face the ongoing occupation and the
challenges it poses to development.
Additionally, the UNV opportunity is highly
rated among the volunteers themselves.
UN Volunteers apply their talents and gain
new skills as they partner with institutions
in achieving the Millennium Development
Goals. A diverse range of fields benefit from
UNVs, including management, finance,
education, health, elections, environment,
information technology, women and
youth empowerment, culture, media and
communications, and the promotion of
democracy and human rights. UNVs
have supported over 100 ministries,
private sector institutions, aid
agencies and NGOs in their
endeavours to meet the needs
of the Palestinian people. Among
these, UNVs have provided
valuable assistance to national
and international youth organizations
such as Right To Play and Sharek, as well
as the Edward Said National Conservatory
of Music, Yabous, the Ramallah Cultural
Palace, Juzoor, and other dynamic entities.
Additionally, UNVs in the oPt have served
many start-up organizations, new projects
or new ministries, such as the ministries of
Women’s Affairs, Telecommunications and
Information Technology, Planning, Labour
and Civil Affairs, the Prime Minister’s Office,
all of which benefited immeasurably from the
technical and expert assistance of UNVs,
In light of the Palestinian UNV Programme’s
history and achievements, as UNDP/PAPP
Special Representative, Timothy
Rothermel stated, “…one may
proudly observe that the
Palestinians are building a
vibrant and dynamic society
based upon the values of
community service that is a
model for vitality in the region.”
This statement reflects the ownership
of the development process, which is key to
ensuring social and economic sustainability.
Indeed, it is clear that the talented national
and international UN and TOKTEN Volunteers
in the oPt are extremely worthy of praise not
only on International Volunteer Day, but every
day of the year.
Mounir Kleibo
Head of Governance
UNV Programme Manager
*TOKTEN: Transfer Of Knowledge Through Expatriate
Nationals

Tim Rothermel: “Parting is such sweet sorrow”
Although hard to fathom, it
is indeed happening: Timothy
Rothermel, the Special
Representative of UNDP to
Palestine for the past nine
years is leaving as head of the
Programme of Assistance to the
Palestinian People (PAPP). His
departure will prove painful not
only because he has done more
for the development of Palestine
than any other diplomat could
dream of attaining, but more
importantly because of the love affair that grew
between Tim and Palestine. This love goes
back 27 years when as a young executive
assistant to the former UNDP Administrator, the
late Bradford Morse, Tim was able to achieve
the unachievable: to extract a consensus from
both Israelis and Palestinians, not to mention
the Americans and the Arab states, to create
PAPP – an agency charged with assisting the
development of the Palestinian people. Morse’s
wish “to do something for the Palestinians”
became a reality, thanks to Tim’s dedication
and lobbying talents. And what a reality.
Consider the fact that under Tim’s leadership
over half a billion dollars has been delivered
by PAPP in development assistance, creating
hundreds of thousands of jobs to fight poverty,
whilst never loosing track of the central UNDP
goal of sustainable human development.
Hundreds of classrooms, roads, hospitals,
courts, cultural centres, community halls, and
municipal buildings have been built, and the
list goes on. Indeed, it is no exaggeration to
say that few in Palestine’s history can claim
to have left as positive a mark as Tim, all of
which has been attained under the most trying
circumstances and often in the face of colossal
challenges.
Tim’s extraordinary success has to do with his
sophisticated management style and character.
He has an incredible combination of intelligence,
whilst being the most humble and unassuming
of men. Add to this a sharp and quick wit
– essential in a place as tense as the occupied
Palestinian territory (oPt) – and you appreciate
the profound depth of his leadership.
A seasoned diplomat, Tim
understands that the essence
of being an international civil
servant is embedded in the
title: as a servant to the people
and ultimately humanity. This
meant that as Representative
of UNDP his job was not to
prescribe, but to advise; not to
dictate, but to motivate; not to
assist, but to empower.
Tim has also been one of
the most steadfast believers
in the Palestinians’ abilities, talents and
human resources. Little wonder that under
his leadership he transformed PAPP into a
truly Palestinian office with only two fixed
international employees out of 300. As Tim
often quipped, “This is not some wretched
country where you cannot find a professional
engineer; the Palestinians have some of the
most impressive human resources.” Even
when we as Palestinians doubt our abilities,
Tim reminds us of the tremendous progress
that has been attained, despite the treacherous
journey.
Testament to his wisdom and prudence,
Tim has managed to capture the affection
of Palestinians, whist not alienating the
government of Israel. As he often remarked,
“One cannot possibly enjoy a fancy house and
a nice backyard, when his neighbour is living in
shambles. It is in the best interest of Israel that
Palestinians see development and progress.”
Yet, it is for being such an ardent defender of
the right to be given an opportunity to develop
that Tim has earned the love of Palestine – a
relationship that is mutual and longstanding and
also extends to the broader Arab world.
Shakespeare once wrote, “Parting is such
sweet sorrow” to describe the complex set
of emotions that two lovers feel when saying
goodbye. Indeed Tim’s departure is sorrowful,
but the sweetness will always be there,
because the legacy is so profound, because the
lovers might meet again, and more importantly
because he leaves his love, Palestine, much
more confident of her vibrancy, talents and
bright future.
34 35

Christmas Market
This Christmas, Bethlehem will celebrate
with a special public event: a Christmas Market
on Star Street, which will open on December
20 and run for seven days. Organized and
coordinated by the Centre for Cultural Heritage
Preservation (CCHP), this project falls within a
larger initiative that aims at revitalizing the old
city in Bethlehem as part of its ancillary cultural
heritage development work.
The concept of the establishment of a
Christmas Market on Star Street started with
the Bethlehem 2000 Project as part of its
activities for the new millennium celebrations.
It was implemented in Christmas 1999 but
could not be pursued in the following years
due to the eruption of the Intifada and the
subsequent freezing of tourism activities.
Today, the political situation has not
unblocked, but tourism activities have
resumed and there is a general demand
among the public to revitalize the street
with the long term goal of restoring it to its
former position as a commercial centre of
Bethlehem.
Aware of this demand and of the urgency
of designing a project to be implemented
within a short period of time, CCHP
engaged the interest of the Municipality,
a few public bodies and the residents
of the street to plan and share in the
implementation of this project. This demand
comes in the context of a keener awareness
of the value of cultural heritage for its own
sake and for furthering social and economic
development.
Star Street is a major artery in the old
core of Bethlehem and the gate of the
walled enclosure was located close to
its eastern end a few hundred metres
from the Nativity Church. Up until the
fifties, this street was the commercial
hub of the city until emigration and the
development of commerce to other
areas took their toll. Although previous
attempts to revive it fell through, CCHP
has not given up on its long-standing
ambition to turn it into an attractive mall
frequented by locals as well as tourists.
Since June, it started planning for a
wider initiative together with the Municipality,
the Bethlehem Peace Centre, Dar Annadwa
Adduwaliya and the parish of Saint Catherine’s
and this initiative included the rehabilitation
of Star Street and the development of a
Christmas market on it. In October, it secured
funding from USAID for both and has been
working frantically ever since to get things
ready by mid-December.
In addition to the rehabilitation works, which
include repairing of the paving, cleaning of
façades and painting of shop doors and so
on, the establishment of the Christmas Market
will include the re-opening of some shops,
the installation of food kiosks and a stage on
Catholic Action Square and the preparation of
a calendar of activities catering for both locals
and visitors, young and old. Two competitions
for the three most attractive balconies and
the three most creative shop fronts will be
organized as an incentive for residents and
shop owners to spruce up the aesthetics of
the street.
One of the more interesting aspects of the
project is the public participation CCHP has
mustered in order to make them happen. In
the wake of two meetings we held with the
residents, they have created an association
which has been liaising with us and which will
ensure wider participation. In the longer term,
we hope to transfer to them all activities related
to the development of the street.
The social and economic impacts of the
Christmas Market could be substantial and
of great significance. In addition to the fact
that it meets with public demand to revitalize
the street, it will enhance the tourism offer
36 37
and visitors’ experience of the place. In
the immediate term, it should contribute to
generate direct income among the shop
owners established on the street and indirect
income to the city as a whole. On the
longer term, the benefits are far-ranging:
an established Christmas Market would
contribute substantially to motor the local
economy; in the longer term, it would set the
course for Bethlehem to become the gateway
for Palestine and a member of the exclusive
group of Christmas capitals in the world.
On behalf of the city, we invite you to come
to Bethlehem and visit the Christmas Market,
which will remain open from 11.00 a.m. to
11.00 p.m. Come to savour local foods, shop
for gifts and have fun! Bring your families, your
friends and your colleagues!
Christiane Dabdoub-Nasser
Head of Public Awareness & International Relations
Centre for Cultural Heritage Preservation Bethlehem
The Candle Procession is an annual activity organized by the Palestinian Centre for
Rapprochement between People since 1991. The activity is basically a march on Christmas
Day, aimed at sending a message from the Palestinian people to the world. The procession
is held under a different theme each year, usually expressing a Palestinian demand. The
first procession was held under the title, Light a Candle for Peace and Justice, whereas in
other years the theme was, Light a Candle for Freedom of Worship and National Unity of the
Palestinian People.
The procession attracts thousands of Palestinians from the Bethlehem area, and some
internationals. Marchers carry torches and people walk hand-in-hand raising their voices against
the injustice in Palestine.
This year, the march will transmit the cry of the Palestinian people to prevent Israel from stealing
Palestinian land. The procession will take place on Christmas Day, December 25th, 2005, at
16:00 hours, starting from the Shepherds’ Field in Beit Sahour. Hope to see you all there

Ahmad….A memory that will last forever
On the first day of the Muslim holiday of
“Eid Al-Fitr,” Ahmad Khatib, a 12-year-old
boy, was celebrating the feast with his
friends on the streets of the Jenin refugee
camp. He woke up that morning, wore his
new clothes and went out to play with his
friends. They were playing with their toys
that included plastic guns. Kids anywhere
often like playing with fake weapons as they
imitate what they see on TV. Yet Palestinian
children live this reality by living under the
Israeli occupation and constantly seeing
Israeli soldiers pointing weapons in their
faces and using them on a daily basis
against them. Ahmad, not knowing what
awaited him, was a happy, energetic child.
His laughter echoed in the streets of the
camp while he was running and playing.
Consistent with his playing, Israeli troops
raided the camp and started shooting at
the innocent kids who were playing in the
streets, without showing any respect to
the Muslim holiday. Ahmad was terrified
and tried to run away, but the bullets of
a vengeful soldier were faster than him,
throwing him on the ground. His laughter
disappeared and his life was taken away
from him – all in a few seconds.
His friends, trembling with the fear of what
had happened, could not believe that Ahmad
38 39
was injured. They rushed him to the hospital
while his heart was still beating, yet it was
obvious that his brain was dead. He was put
on a life support machine. Two days later
Ahmad died, leaving his family in a state
of severe shock: a mother denying that her
little angel was killed for no reason, and a
devastated father.
While sadness hovered all over the
place, Ahmad’s father found it in his heart
to make a gesture of profound proportions.
He decided to donate his son’s organs to
Israeli patients. His brave decision shocked
and stunned people around the world.
Ahmad’s death saved the lives of six Israeli
patients desperate for organ donation.
Ahmad’s father said that the action he took
in donating his son’s organs was merely a
message of peace to the world, stating that
Palestinians want real peace, and the only
way of achieving that is by ending the illegal
Israeli occupation.
The Israeli army, as usual, claimed that
the soldier who shot Ahmad thought that
ِthe boy’s toy gun was real. The irony of
the whole thing is that the Israeli army is
equipped with the most technologically
advanced weapons in the world, which aid
soldiers in identifying and clarifying any
moving object they see.
Ahmad’s life and death tell the story
of every single Palestinian child killed
by the Israeli occupation. These stories
portray the cruelty and merciless action
of the Israeli occupation of the Palestinian
people, especially children. The Israeli
army apologized for killing Ahmad! Yet the
Israeli soldier who killed him was acquitted
of any charges. The only thing left now is
a poster of Ahmad hanging on the walls of
the Jenin camp, and a memory… that will
last forever.
Hiba T. Darwish
Media Coordinator
Public Relations Office
Birzeit University

Israel’s Ultra-Modern Trick & the Politics of
Marketing
By Sami Abdel Shafi
After the recent horror caused by Israeli
jets that exploded the wind out of the skies
over Gaza, the newly brokered agreement
to open up the Rafah crossing point, the
promised improvements on other crossing
points in Gaza (Rafah agreement), and
the planned Palestinian Legislative Council
(PLC) elections, to name a few, it is not a
long shot to propose that the Palestinian
National Authority (PNA) reorganizes part of
its functions to better deal with all this. Israel’s
politics are not only serving it as planned
but also overwhelming the PNA in each of
the Gaza Strip, the West Bank and East
Jerusalem. Specialized functions to address
the growing issues in each of the now
separated areas, without loosing sight of the
linkage to others and in cooperation with the
private sector, would only help. Such efforts
may be in place, but they are not enough,
adequately marketed or publicized.
Palestinians, generally, and the PNA in
particular, should not be framed in a position
where they are treated as a nation under
testing. Instead, they ought to be treated
as a nation that aspires to become free
and sovereign, but has serious internal
and external issues requiring the impartial
assistance of the world. It is the responsibility
of the PNA to ensure that the fine line
separating these two perceptions is not
blurred. But the PNA continues
to perform below expectations
in effectively publicizing the
difficult circumstances facing
Palestinians. As it manoeuvres
through monumental risks
and burdens, the absence of
an effective portrayal of any
situation in the international
media and political arena
threatens to make the PNA
subject to a constant test which
it would not be expected to
pass.
Consider the Rafah agreement
as an example. It promises to
lighten up the living conditions of Palestinians
since it would enable them to travel in and out
of Gaza more freely. However, if implemented
properly and on time, it remains a very
positive development and nothing more. Yet,
world opinion was greatly influenced by the
government of Israel to recognize the Rafah
agreement as a breakthrough that would
end the notion that the Gaza Strip became
a larger confinement than it used to be prior
to the “Disengagement.” As a result, there
has been wide international perception that
the Gaza Strip is now free and open to the
world, so much so that this impression has
overshadowed the enduring abnormalities in
all facets of life in Gaza.
While the positive pressure that the
US, EU and the Quartet applied on Israel
is clearly acknowledged, the Rafah
agreement introduces risks which mandate
that Palestinians compete with the firm
command Israel has gained over publicity.
The opening up of Rafah would encourage
an increase in investments in Gaza and, as a
result, gradually help reduce unemployment.
However, little has been said of the Erez
crossing as a major gateway for employment
for Palestinian workers in Israel, besides
being the artery needed to link the Gaza
Strip to the West Bank and East Jerusalem.
Allowing the benefits of opening up the
Rafah crossing to be overestimated would
put at risk the prospects of further improving
the conditions and flow of people through
Erez. Even with the promised bus convoys
between Gaza and the West Bank, there
still is no clear evidence that the Israeli
temperament controlling the Erez crossing
would be resolved. Viewed differently,
one also wonders whether the ultimate
goal of peace, cooperation and civility
between Palestinians and Israelis would
take a back seat to what seems to be the
politics of separating the Gaza Strip from
the West Bank, East Jerusalem and Israel.
Palestinians and Israelis would be better off
honouring the ultimate necessity of peace
without separation.
Palestinians confront a number of
challenges brought on by problems and
positive developments alike. On the recent
agreement and the mobility of Gazans, it
seems fitting that efforts focusing on related
aspects be doubled, if already in existence.
Utilizing the positives of opening Rafah up,
including the enforcement of law to curb the
prevailing chaos, is essential to safeguard
the oncoming benefits. Another official effort
is needed to consider publicity as its bread
and butter; evangelizing the notion that an
open crossing point is not a breakthrough just
because it would allow Gazans to travel. This
is, in fact, only a part of their full right to free
movement and prosperity, if portrayed, for
instance, in light of the continued stalemate
over the Rafah airport. An upped official
effort is still needed to pursue the issues
of movement of normal volumes of goods
and people through Erez and Karni.
Infusing the true spirit of peace without
separation is an obvious addition to any
serious political effort. It would all multiply
in effect, if well publicized.
As the Palestinian private sector
continues to participate in reviving the
economy, it is also expected to, and is just
as accountable as the PNA, proliferate its
message. With the opportunity presented
by the Rafah agreement, the hope is
that the private sector becomes more
innovative in overcoming barriers it meets
due to the restrictive conditions imposed
40 41
on it for years. With few exceptions, many in
the private sector find themselves – hopefully
inadvertently – competing for projects and
investments created mostly as a result
of political developments, rather than for
new opportunities that result from creative
planning. Entrepreneurs have a unique
opportunity to conceive of well planned
projects and investments that are feasibly
profitable and labour intensive. Especially
with the communal nature of Palestinian
society where people support each other,
enabling a subset of the unemployed
would indirectly improve the welfare of
several people around them. It is partly the
responsibility of the private sector to innovate
to help the PNA address such social and
economic issues. Ultimately, and while it is
plausible that businesspeople enrich their
wealth and utilize opportunities whenever
they arise, this may not be all that the private
sector should expect of itself. After all, the
longevity of a successful private sector
largely depends on the long term growth and
sustainability of the region it operates in. For
now, the PNA is busy drumming up support
for the re-construction of the Palestinian
infrastructure. The private sector could
explore ways of providing support, especially
in areas where the PNA is lacking.
A theme comes to mind along with the
current events, and in anticipation of the PLC
elections planned for January 2006. Beyond
the steadfast demand for Palestinian rights
well known by now to the farthest corners
of the world, it would not help to engage
in compulsive politics, away from practical
achievement to improve people’s lives. When
Israel applied its ultra-modern trick of the
invisible but destructive low-altitude sonic
booms over Gaza, it surely was not a sign
of desperation. Rather, the Israeli military
probably felt free to exercise its will, knowing
that the world was not looking after people
with leadership that is perceived to not only
perform inadequately in looking after its own,
but also lacks a creative publicity arm!
Sami Abdel-Shafi is co-founder and Senior
Partner at Emerge Consulting Group, LLC, a
management consultancy in Gaza City. He
can be reached at sami.abdelshafi@emerg
econsultants.com.

The Experience of the Sublime in Ramadan
Light installations, taraweeh and iftar in Al-Aqsa Mosque
By Dr. Ali Qleibo
This year Jerusalem witnessed an
unparalleled zeal welcoming the holy
month of Ramadan. Since the Islamic
lunar calendar year is 11 to 12
days shorter than the solar year,
Ramadan migrates throughout
the seasons. This year Ramadan
fell in the month of October which
coincided with the warmer first
half of the Palestinian autumn.
The warm weather added to the
congeniality of the festivities.
The alleys of the old city were
brightly lit with canopies of colourful
lamps stretching across the streets.
The local youth of the various
neighbourhoods vied with each other
in decorating their living quarters.
Flickering colourful light installations
dominated by the crescent, the symbol
of Islam, transformed Jerusalem’s night
into day. A festive atmosphere welcomed
the thousands of pious men and women
who flocked nightly to Al-Aqsa Mosque
to pray, study the Koran, meditate and
perform the special taraweeh prayers.
The nightly Ramadan prayer, taraweeh,
has a special merit. In addition to the
five daily prayers, during Ramadan the
taraweeh is recited. The length of this
prayer is usually much longer than the
daily prayers. Taraweeh is derived from
the Arabic root word, ‘raaha,’ which
means to rest, relax. After every four
raka’at (genuflexions in prayers),
they would stop for rest, relaxation,
contemplation and resume the
prayers. The number of genuflexions
in taraweeh is quite flexible. The
numbers prescribed for raka’at: 39,
29, 23, 19, 13, and 11 raka’at. Each
night a certain number of verses
from the Koran is recited during the
taraweeh. By the 27 th of Ramadan
the whole Koran, in synchrony
with the Mosques of Mecca and
Medinah, is finished. The night is
Painting by Ali Qleibo
set apart from all other nights as the ‘Night
of Destiny,’ Laylat Al-Qadr.
“Ramadan Kareem,” (literally Ramadan
is generous), is the usual greeting during
this month. “Allahu Akram,” God is more
generous, is the answer. The quality of
generosity is dual. For God provides for
man his spiritual and material means of
subsistence. The month of Ramadan is
also when it is believed the Holy Koran was
revealed. On the evening of the 27 th day of
Ramadan, Muslims celebrate Laylat-Al-Qadr
(the Night of Power). It is believed that on this
night Muhammad first received the revelation
of the Holy Koran.
Ramadan is not only a time of fasting, of
worship and of contemplation but also of
charity and social bonding. The entire holy
month is marked by an intensification of
social gatherings. At the end of the day the
fast is broken with prayer and a meal called
the iftar. Rarely does a single family break
the fast alone. The iftar meal assumes a
focal social position. Each night friends and
relatives meet in a different house to break
the fast. Lavish meals and specialty foods
are associated with this season. Ramadan
is Kareem.
Charity meals are a special feature of
Ramadan. “Mawa’ed El-Rahman,” (literally
Tables of the Merciful) abound. Almost
seven thousand iftar meals are served
daily throughout the Old City - in the various
“soup kitchens” and in El-Haram El-Sharif.
To witness the huge multitude breaking
the fast simultaneously is awe inspiring.
During the first week of Ramadan, the
Al-Quds daily printed on the front page
a photograph of a collective breaking of
the fast at Al-Aqsa Mosque. Under a deep
blue sky the pious awaited the sunset in
parallel, orderly lines stretched in front of
the Mamluke water fountain and the Aqsa
Mosque as the golden Dome of the Rock
42 43
glowed above them. The sight of hundreds
of men and women seated solemnly evoked
a sublime feeling and an irresistible desire
to join the iftar.
My daughter Aida saw the photograph
and insisted we go break our fast at Al-Aqsa.
Once there, I found myself surrounded by
my students from the College of Theology
at Al-Quds University. They had volunteered
to set up the seating arrangement and
the laying out of the food as an act of
charity. One student, Samer Abu Suneineh,
explained that providing iftar for the poor is
considered a good deed, a redemptive act.
Sharing the communal meal was a special
highlight of this Ramadan.
The Taraweeh prayers, the collective
iftars and the reorganization of social life
in Jerusalem provide a respite from the
ongoing political conflict over the sovereignty
of Al-Quds. The legends and traditions
relating to Ramadan provide an endless
source of research….The present difficult
moment in the overall context of Ramadan
is but a footnote to the discourse of Moslem
Jerusalem.

A Christmas Present to Remember By Eid-Daniel Jadon
As you approach the park you will see a
sign indicating a ‘National Park,’ a picnic
table and a built-in barbeque for those who
wish to enhance their visit with a few lamb
chops. An ideal place for a day out, many of
the people that come to this National Park,
however, fail to take a few seconds to work
out what the rubble all the way down one of
the hill sides actually is.
The village was once bustling with life:
the sound of children laughing, the worker
slipping into his humble house only to return
minutes later to continue work on his beloved
land, the smell of spices in the one and only
little shop. Life was simple, but enjoyable.
Family and culture were key aspects in
everyday life.
On one sad day all this came to an abrupt
end. Israeli troops surrounded the small
village and demanded that all the inhabitants
get onto the trucks supplied. Any man who
was not out of his house within a few minutes
was shot dead. The people of Iqrit were
told to leave all their belongings behind.
The invading soldiers told the people of the
village that in a mere two weeks they would
return home. They were given hand-written
certificates to this effect. The original plan
was to send them to Lebanon but then the
commander decided to play a little game
and gave them a choice. Why he did this no
one knows. By the grace of God one man
happened to know a nearby village and the
44 45
soldiers let them go there,
warning them not to return
to Iqrit for at least two weeks
as it was now a ‘war zone.’
As the people of the village
squatted and waited for news
of their village, hundreds
of surrounding villages all
around were having the same
experience. However, most
were not as lucky and were
being sent to refugee camps
all over the Middle East.
On the 24 th of December
1951 news arrived to the
people of the village that their village had
been exterminated. Every single building,
with the exception of the church, was now
rubble. That was the Christmas present
given to the innocent inhabitants of a quite
harmless, laid back village.
To this very day the legacy lives on; the
people still live in the hope of returning.
They still demand justice. They still visit
their destroyed land and weep for it but in
every teardrop there is a grain of happiness
because we know that we will go home to
our village, and if it is not us who return it
will be our children and if not them then
their children. That is the mentality that the
people of our simple village have, that is
the mentality that will live on throughout the
generations and that is the mentality that
will preserve our culture, our heritage, our
Palestine.
Eid-Daniel Jadon is a 15-year-old student
at the Anglican School in Jerusalem. His
father is originally from the village of Iqrit. His
mother is English but has lived in Jerusalem
for 27 years.
N.B. Iqrit it possibly the only village of the
hundreds taken by Israel that still has a court
case going on. The people of Iqrit still hire
lawyers and go to court 57 years after they
were kicked out of their land.

Palestinians and Traditional Ecological
Knowledge
By Sami Backleh
For a while it seems to be a complex
term. One may ask, what brings tradition to
ecology, especially since the two are far from
each other? Or what type of linkage combines
the two terms to knowledge? In some ways,
Traditional Ecological Knowledge (TEK) is
an unfortunate term. Talking about traditions
within this perspective, some may consider
TEK as something that looks old or outdated,
and might be distinguished as a term that
contrasts with modern, contemporary
science. Within this context, many aspects of
a given tradition may seem to be unrelated to
ecology, especially if we will be dealing with
that branch of biology.
Nevertheless, it had been mentioned that
people in a certain community who are
closely connected to the local surroundings
are often the first to notice environmental
change. This is because their knowledge
is derived from long-term observational
data maintained through an oral tradition.
Traditions may include a great amount of
knowledge about the local environment,
about its plants and animal species, about
it soil and weather, etc.
Although known to be an unused or
unfamiliar expression, TEK had been
identified at the earth summit in the Rio
Declarations. Furthermore, in 1991, UNESCO
recognised TEK as an important tool in
planning and decision-making for sustainable
development. Such conventions helped in
integrating a clear description of TEK where it
has been defined as “…the knowledge base
acquired by indigenous and local people
over many hundreds of years through direct
contact with the environment. It includes
considerable and detailed knowledge of
plants, animals, and natural phenomena,
the development and use of appropriate
technologies for hunting, fishing, trapping,
agriculture, and forestry and a holistic
knowledge, or ‘worldview’ which parallels the
scientific disciplines of ecology.”
As for TEK in Palestine, it is obvious that
this knowledge can be unique to the culture
and society, especially that Palestinians
are – indirectly – dependent on it for
various achievements. It is embedded in
the community’s practices, institutions,
relationships and rituals. It is the total sum
of the knowledge and skills that people in
different geographical areas in Palestine may
possess which enable them to get the most
out of their natural environment.
Most of the traditional knowledge in
arid and semi arid lands – such as the
eastern slopes in the West Bank, for
instance – concentrates on soil and water
conservation techniques in agriculture. The
material selected here, instead, considers
how traditional management systems can
directly alter the habitat and increase the
productivity of the environment. A common
technique used by traditional people (mostly
villagers and Bedouins) in that area is the use
of wires, blocks or terrace walls as a water
harvesting technique to slow the run-off and
foster the deposition of upland sediments. In
this way eroded slopes are rehabilitated.
Vines and olive tree terraces that are
46 47
dominant in the central highlands of Palestine
play the same role in conserving the land
and combating soil erosion while conserving
the biological diversity of plant and animal
species that are found within such a structure.
Traditional knowledge in some plant species,
which are used for medicinal, industrial or
economical purposes, is a main source of
income for certain people.
Traditional festivals that accompany some
crops are a testimony that traditional people
in Palestine have accumulated vast amounts
of ecological knowledge in their long history
of managing the environment – knowledge
that can be beneficial for nature conservation
and the sustainable use of nature resources.
Many examples abound of the great value of
traditional ecological knowledge in Palestine
which has to be taken in consideration as a
significant tool for scientific research and a
vital method for enhancing our appreciation
of our cultural and natural heritage that holds
this knowledge.
Sami Backleh is a freelance wildlife
researcher.

Book of the Month
The Emergence
of a Palestinian
Globalized Elite:
Donors, International Organizations and
local NGOs
By Sari Hanafi and Linda Tabar
Institute of Jerusalem Studies and Muwatin,
the Palestinian Institute for the Study of
Democracy, 2005, Pp. 406.
The global development aid industry
arguably takes a back seat only to the
Israeli military occupation as the primary
external actor influencing the development
of Palestinian society. Yet exactly how this
system of donors, international organizations
and NGOs functions, and the manner in
which it impacts Palestinian society has till
now been only fragmentarily understood. It
was thus with great interest that I picked up
a copy of The Emergence of a Palestinian
Globalized Elite, an ambitious, wide ranging
inquiry by Sari Hanafi and Linda Tabar into
the system by which supposedly benevolent
foreign actors influence life in Palestine.
This, the latest book from the Institute of
Jerusalem Studies and Muwatin, could hardly
be more timely. On its pages the authors
examine the Palestinian NGO experience
of the 1990s based on case studies in the
fields of human rights, women’s issues and
the health sector. One of the book’s most
fascinating elements is its examination of
how NGOs and the international aid system
shape Palestinian social formation. Hanafi
and Tabar argue that the international aid
injected into the Palestinian territories during
the 1990s created a new NGO elite in the
West Bank and Gaza. The Palestinian staff of
local NGOs, via their contacts with Western
aid donors, foreign diplomatic missions, the
foreign press and international organizations
has access to training, work experiences and
opportunities which distance them from their
local constituency. The result, Hanafi and
Tabar contend, is that the leadership of large,
well funded Palestinian NGOs has evolved
into a new class of Palestinian elite.
Hanafi and Tabar also maintain that a
disconnect exists between Palestinian NGOs
and the Palestinian popular movement.
Though many Palestinian NGOs grew out of
the anti-occupation struggle during the first
Intifada, the post-Oslo era saw a dwindling
of Arab funding in Palestine. New types of
funding flowed into the occupied territories,
largely driven by a neo-liberal economic
model and subject to US influence. The
authors raise pointed questions about the
intersection of politics and foreign aid, and
the relationship between development and
decolonization.
This book, while worthy, is not light reading,
but rather a densely written scholarly work.
One only wishes that the hand of a gifted
editor had been available to bring a bit of
life to Hanafi and Tabar’s prose style. This
said, the authority of the book is seriously
undermined by an astonishing number of
grammatical mistakes and typographical
errors. This is simply inexcusable in a
scholarly publication and is a disservice to
the years of research and writing Hanafi and
Tabar obviously invested in their work.
Still, if one can look beyond the shoddy
editing and its dense academic prose, The
Emergence of a Palestinian Globalized
Elite is a valuable resource for making
sense of the NGO jungle that has engulfed
Palestine.
Reviewed by George Azar
Personality of the Month
Afif Safieh
A diplomat who has it all
To be a good diplomat, one has to be a
lawyer, a journalist, an intelligence officer and
a politician, all at the same time. But not all
diplomats possess these attributes, save a very
few. Afif Safieh is one of them.
Currently the Palestinian representative to
Washington, D.C., Safieh is not only the perfect
diplomat, he is a man of knowledge, intellect,
charisma and presence. But do not dare sit with
him if you are in a hurry! According to one of his
closest friends, Dr. Mahdi Abdul Hadi, head of
the Palestinian Academic Society for the Study
of International Affairs (PASSIA) in Jerusalem,
any interlocutor will be amazed by Safieh’s
conversational style: he is willing to cover a
wide range of topics in a very short meeting.
He talks non-stop, with non-stop arguments
and statements and non-stop smoking. “There
are no commas, no full-stops in his speech; it
is like heavy rain that one has to endure, but
if you try to run away from it, you will miss it,”
Abdul Hadi said. Yet, at the same time, he
gives others around him the floor and the time
to speak, and he is a very good listener. “His
brain is like a sponge,” Abdul Hadi continued,
“he absorbs all that he hears, then squeezes
out the information he does not need and keeps
the rest.” Safieh often calls up Abdul Hadi to
get the latest behind-the-scenes news – news
that is not found in the mainstream media – in
order to get a well-rounded account of what is
happening on the ground here.
48 49
Abdul Hadi speaks with gusto about his
friend. In present-day Palestine, he says, Safieh
is amongst the few political elite whose activism
and dedication toward the Palestinian cause
are internationally acclaimed, and he fares
amongst the likes of Edward Said, Ibrahim Abu
Lughod, Hisham Sharabi, Walid Khalidi, Rashid
Khalidi, Yazid Sayegh and Hanan Ashrawi.
Born in Jerusalem in May 1950, where Safieh
attended the Collège des Frères, he later went
to Belgium and France to finish his higher
education, graduating with a master’s degree
in political science in 1974. He was a visiting
scholar at the Catholic University of Louvain
between 1981 and 1985 and then at Harvard
University from 1985 to 1987. He represented
the Palestine Liberation Organization (PLO)
in the Netherlands from 1987 to 1990, after
which he was the representative in the UK
until November 2005. In 1995, he was also
appointed PLO General Delegate to the Holy
See, and became a member of Bethlehem
University’s Board of Regents.
Married and with two children, Safieh made
his first visit to Palestine in 1993, after he
had left it in 1966 and was unable to return
following the 1967 war. His wish was to settle
in Jerusalem and start a new publication, similar
to Time and Newsweek, called Palestinians.
But after the Israeli government refused to
grant him residency in Jerusalem, the city he
and his family were born in, he decided to stay
in London instead.
Safieh is very articulate in his speech, and
his skills in communication and diplomacy have
made him popular and well respected by all
political factions within the PLO, even though
he is considered a “Arafaty,” a term Abdul Hadi
uses to express Safieh’s loyalty to the late
President Yasser Arafat. Between 1978 and
1981, he was staff member in President Arafat's
office in Beirut, in charge of European Affairs
and UN institutions. A Christian with the utmost
dedication to his country, Safieh is also very
close to all religious heads, both Christian and
Moslem, and encourages interfaith dialogue.
A humble and modest man, the new
Palestinian representative to the American
Administration has a big challenge in front
of him. His main task is to promote the
Palestinians’ just cause in America – not an
easy task. But very few can do the job better
than Safieh.

50 51

Artist of the Month
SAMIA HALABY
Samia Halaby was born in Jerusalem,
Palestine, in 1936. She studied fine arts in
the USA during the 1960s, following which
she pursued a career in fine arts that included
teaching, writing and curating. She has held
solo exhibitions from 1971 to 2004 in many
locations including Bethlehem, Strasbourg,
Amman, New York and Chicago, and
has also participated in numerous group
exhibitions in Japan, USA and Canada. Her
art is held in numerous collections, among
which are the Guggenheim Museum,
the British Museum, the Art Institute
of Chicago, the National Museum
of Women in the Arts as well
as many university collections.
She also writes on the subject
of Palestinian art, having written
Liberation Art of Palestine,
published in 2003, as well as
various articles on Palestinian
artists. Through her art-work,
writing and curating, she has
been very active in advocating
for the rights of Palestinians
and raising awareness about
their history and struggle.
Throughout her career, Halaby’s
paintings have been dominated by
research into issues of abstraction and
the relationship of form, mass and space
as represented. This pre-occupation
has taken different paths of expression
over the years. Halaby’s abstract paintings
come from a variety of sources, such as the
manmade urban environment of streets and
markets and the natural environment and
the beauties of nature. She writes about
her inspiration, “Ten years ago, I became
fascinated with activity on the streets of
city markets. The movement of people, the
arrangements of products, and the sounds
worked to produce a special set of paintings.
Recently, the land of Palestine has begun
to take deep root as the source of my work.
The mountains of central Palestine with their
rows of rock, the olive trees, the stones, and
the strong light seeped deeply into my visual
store of knowledge.”
The titles of Halaby’s works often refer to
the landscape of Palestine and carry an air
of nostalgia as she explores aesthetics of the
natural landscape and creates paintings that
have a scintillating effect on the eye through
the vibrant movement and juxtaposition of the
patches of colour. The forms of her paintings
are often organic and exist as their own life
forms, growing outwards and inviting the
viewer to move in different directions inside
her canvases. The layering of shapes and the
juxtaposition of colour take one on a journey
in which one experiences a celebration of
place and nature.
Speaking of her work, Halaby says,
“Growing in the direction of deeper
visual meaning has always been
a presumed goal in my painting.
It seems lucky that I was able
to maintain this goal and
avoid rigidity. The reason
behind it is that nature,
human life included, has
always challenged me and
fed my work. Over the years, I
formulated these ideas in many
different ways.”
“I challenged myself by
demanding that a painting be
as precious to us as a window,
which brings light into our
living space. Later, I wanted to
capture the process of growth
and not just its appearance. I
immersed myself in finding out
why leaves were so varied and
beautiful and paintings so dull
and repetitious. I challenged
the colours that I used by
noting the millions of colours
wherever I looked. I wanted
paintings to be as beautiful
and varied as leaves.
“A question keeps coming to
the front from others as well as from
52 53
myself. Why, as a political activist, do
I not make political art? It is basically
because political art and painting
are two different things and I have
always desired painting. My posters
and banners are clear and blunt and
express my persuasion that Palestine
will be a free, democratic secular
Palestine over the entire land of
Palestine. Still, political feelings creep
in their own way into my paintings.
While I go to a demonstration and yell
‘Demolish the criminal strangulation
wall,’ in a recent painting titled,
‘Demolish the Wall, Let Life
Be Fertile,’ I express my
beliefs that Palestine and
Palestinians are a fertile field
of creativity and invention,
which moves me.”
Article and photos courtesy of Virtual Gallery

Note: Please make sure to contact the venue to
check if the programme is still running.
EAST JERUSALEM
Al-Kasaba Theatre, tel. 02 - 6264052; Al-Ma’mal
Contemporary Art Foundation, tel. 02 - 6283457;
Ascension Church, Auguste Victoria, tel. 02
- 6287704; Austrian Hospice, tel. 02 - 6271463;
British Council, tel. 02 - 6267111; Centre for
Jerusalem Studies, Al-Quds University, tel. 02
- 6287517; Church of the Redeemer, tel. 02
- 6276111; Gallery Anadiel, tel. 02 - 6282811; Issaf
Nashashibi Centre for Culture and Literature, tel.
02 - 5813233; Jerusalem Centre for Near Eastern
Studies (Mormon University), tel. 02 - 6265666;
The Edward Said National Conservatory of Music
(ESNCM), tel. 02 - 6271711; Palestinian National
Theatre (PNT), tel. 026280957-; St. George’s
Cathedral, tel. 02 - 6281557; Tantur Ecumenical
Institute, tel. 02 - 6760911; Turkish Cultural Centre,
tel. 02 - 5400592, Yabous Productions, tel. 02
- 6261045; YMCA (East), tel.02 - 6286888; YMCA
(West), tel. 02 - 5692691; YWCA, tel. 02 - 6282593
ART
Monday 5
Exhibition introducing Mozart’s years in Vienna,
Austrian Hospice
Saturday 10
Launch of a permanent exhibition of the
artwork of the majority of Palestinian artists,
in cooperation with Sabreen Association,
Ambassador Hotel, for more information please
contact Nicole Abu Dayyeh nikita454@jmail.com.
Call Ambassador Hotel tel: 541 2222, or Sabreen
Association tel: 532 1393, sabreen@sabreen.org
CHILDREN’S ACTIVITIES
Friday 2
14:00 Iznogoud the vacation of the caliph, CCF
Thursday 8
13:30 Workshop: Art for youth & children
(Christmas tree decorations), CJS, Old City
Thursday 15
13:30 Workshop: Art for youth & children,
The Virgin Mary Theme story telling, theatre,
Christmas Carols, CJS, Old City
Thursday 22
9:00 and 11:00 cine-concert for children
(Babyrama), CCF, Freres College (Old City)
CONCERTS
Monday 5
20:00 The Atar Piano Trio in commemoration
of Wolfgang Amadeus Mozart, Salon of the
Austrian Hospice
Saturday 10
20:00 Thos Shipley, Jazz singer accompanied
by Oystein Frantzen on the piano, Yabous
Productions in cooperation with the ESNCM,
YWCA
Tuesday 13
18:00 Music Christmas Festival, Al-Kamandjati
in cooperation with CCF, Austrian Hospice
Friday16
19:00 Ramsey Nasr, Antwerp’s City Poet of
Palestinian background, reads his poems
in Dutch and English. Translation in Arabic
available, with musical accompaniment. In
cooperation with the Consulate General of
Belgium and with support of the
Government of Flanders, St George Cathedral
20.00 Humayoon Traditional Arabic Songs,
Yabous Productions in cooperation with the
ESNCM, St. Stephen’s Church
Saturday 17
13:00 Special carillon concerts by worldrenowned
Belgian carillonneur, Jo Haazen
(through Dec. 25 th daily at 13:00 & 18:00), The
Jerusalem International YMCA in cooperation
with the Consulate General of Belgium, YMCA
20:00 Festive Christmas Concert “A Ceremony
of Carols,” Kfar Saba Chamber Choir and
Ashdod Orchestra, Music by: B. Britten and
JH.S. Bach, Redeemer Church
Friday 23
19:00 Shibat Christmas Rock ‘n’ Roll, Yabous
Productions in cooperation with the ESNCM and
the YMCA, YMCA Hall
FILMS
Tuesday 6
17:00 El Manara by Belkacem Hadjadj, CCF,
Palestinian National Theatre, Festival of the
Franco-Arab Film, CCF
19:30 Le grand voyage by I. Ferroukhi, CCF,
Palestinian National Theatre, Festival of the
Franco-Arab Film
Wednesday 7
17:00 The Prince by M. Zran, CCF, Palestinian
National Theatre, Festival of the Franco-Arab Film
19:30 Passion by M. Malas, CCF, Palestinian
National Theatre, Festival of the Franco-Arab Film
Friday 9
16:00 Ali Zaoua Prince of the street by N.
Ayouch, CCF, Palestinian National Theatre,
Festival of the Franco-Arab Film
LECTURES
Monday 5
17:00 Environmental Archaeology and Biblical
Identification: the case of Shohor Libnath at Tell
Abou Hawam by Jacqueline Balensi, CCF, Ecole
Biblique
Monday 19
17:00 the “Creation” in the three monotheistic
religions by M. David Burel, CCF, Ecole Biblique
Tuesday 20
11.00 Seminar: Interfaith, Religious Coexistence
in Jerusalem, AQU - Abu Dies Campus
54 55
SPECIAL EVENTS
Wednesday 14
18:00 Book Presentation “Welcome to Palestine,
chronicle of a season in Ramallah” by Anne
Brunswick, CCF
Saturday 17 - Sunday 25
13:00 & 18:00 Daily. Special carillon concerts
by world-renowned Belgian carillonneur, Jo
Haazen, The Jerusalem International YMCA
in cooperation with the Consulate General of
Belgium and with the support of the government
of Flanders, YMCA (reservations required 02
- 5692691)
Thursday 22
19:00 Ramsey Nasr, Antwerp’s City Poet of
Palestinian background, reads his poems
in Dutch and English. Translation in Arabic
available.
TOURS
The tours “Jerusalem, A Palestinian Perspective”
are organised by the Centre for Jerusalem
Studies of Al-Quds University. The dates of the
tours are to be confirmed. For further information
please call the Centre for Jerusalem Studies, tel.
02 - 6287517
Saturday 3
10:00 Tour: Mt. of Olive Churches, Al-Quds
University, Hind Husseini College

Saturday 10
10:00 Tour: Crusader & Byzantine Jerusalem,
The Old City Christian Quarter, CJS, Old City
Saturday 24
10:00 Christmas Tour: from Jerusalem to
Bethlehem, Al-Quds University, Hind Husseini
College
Sunday 25
13:30 March: from Al-Aqsa to the Church of the
Holy Sepulchre, CJS, Old City
BETHLEHEM, BEIT JALA and BEIT
SAHOUR
Al-Hara Theatre, tel. 02 - 2767758; Alternative
Information Centre (AIC), tel. 02 - 2775444;
Bethlehem Peace Centre, tel. 02 - 2766677;
Bethlehem University, tel. 02 - 2741241; The
Cardinal House, tel. 02 - 2764778; Inad Theatre,
tel. 02 - 2766263; International Centre of
Bethlehem (Dar Annadwa), tel. 02 - 2770047
ART
Thursday 1
17.00 Opening of a group exhibition of “ICONS”
by Johnny Andonieh, Mats Hermansson and
art students of the ICB (through January 9 th ),
International Centre of Bethlehem
Tuesday 6
11:00 Inauguration of an exhibit entitled: “NO”
– under the patronage of his Excellency Dr.
Hassan Abu Libdeh, Minister of Social Affairs
- Woman Centre for Legal Aid and Counselling
(WCLAC) in cooperation with Bethlehem Peace
Centre, (through December 8 th from daily from
10:00 till 22:00), Bethlehem Peace Centre
Saturday 10
10:30 Inauguration of an exhibit entitled “Events
in the Life of Jesus Christ”: Works by well-known
artists from different historical eras and artistic
movements. The works depict events in the Life
of Jesus as represented in the City of Glasgow’s
Art Galleries and Museums, (through December
31 st daily from 10:00 till 18:00), Bethlehem
Peace Centre
CHILDREN’S ACTIVITIES
Friday 2
09:30 – 13:00 Friday Club, Bethlehem Peace
Centre
Saturday 3
11:00 Yalla ...Yalla by Al-Harah Theatre. A
special performance on the International Day for
People with Special Needs, Al-Fenieq Centre,
Dheisheh Refugee Camp
Friday 9
09:30 – 13:00 Friday Club, Bethlehem Peace
Centre
13:30 Hanin El-Bahar by Al-Harah Theatre,
Ubeideyyeh Sports and Cultural Club,
Ubeideyyeh City
Friday 16
09:30 – 13:00 Friday Club, Bethlehem Peace
Centre
Sunday 18
16:00 Christmas Show by Al-Harah Theatre, St.
Nicola’s Day Festivities, Greek Orthodox Scouts
Hall, Beit Jala
Thursday 22
15:00 Christmas Show by Al-Harah Theatre,
International Centre of Bethlehem
Friday 23
09:30 – 13:00 Friday Club, Bethlehem Peace
Centre
11:00 Christmas Show by Al-Harah Theatre,
Christmas Market, near Catholic Action Club,
Palestinian Heritage Centre, Bethlehem
17:00 Christmas Show by Al-Harah Theatre,
Bethlehem Peace Centre
Friday 30
09:30 – 13:00 Friday Club, Bethlehem Peace
Centre
CONCERTS
Monday 5
18:30 Ensemble Nordlys, Danish Chamber
Ensemble presenting music to the works of
Hans Christian Andersen, International Centre of
Bethlehem in cooperation with the ESNCM and
the Danish Representative Office, International
Centre of Bethlehem
56 57
Thursday 8
18:30 Thos Shipley, Jazz singer accompanied by
Oystein Frantzen on the piano, in cooperation with
the ESNCM, International Centre of Bethlehem
Saturday 11
17:00 “Keep Christmas Alive in Bethlehem”
- On the Occasion of the 3rd Advent, Christmas
Carols by St. Catherine Church Choir directed
by Mrs. Reem Handal, Bethlehem Peace Centre
Saturday 17
18:30 SEDAJAZZ (Silky Jazz), in Cooperation
with the Spanish Cooperation, International
Centre of Bethlehem
Sunday 18
18:00 Music Christmas Festival, Al-Kamandjati
Wednesday 21
20:00 On the occasion of the 250th anniversary
of Mozart’s Birthday a Concert entitled “Life
and Peace” by the Orchestra and choir of the
Teatro Comunale of Bologna with the Soloist/
Director Mr. Mintz at Saint Catherine Church,
Nativity Square and it will be live broadcasted at
Bethlehem Peace Centre Auditorium.
Thursday 22
18:30 Shibat Christmas Rock ‘n’ Roll,
International Centre of Bethlehem in cooperation
with the ESNCM, International Centre of
Bethlehem

FILMS
Thursday 1
18:00 Madagascar, Bethlehem Peace Centre
Tuesday 6
19.00 Screening of Kufr Kassem Massacre
Documentary. Memorial Day Activity for the
Massacre of 1956, AIC, Beit Sahour Medical
Centre, Call to confirm
Thursday 8
18:00 Unleashed, Bethlehem Peace Centre
Friday 9
Das Fliegende Klassenzimmer (German with
Arabic subtitles). Franco-German Cultural
Centre, International Centre of Bethlehem (call
for time)
Tuesday 13
19.00 Film Screening and Lecture to
commemorate World Human Rights Day:
“Alternative Activism: Media Strategies.” Film
screenings from the AIC Production Unit: Eye
2 Eye and discussion of alternative media
strategies.
Beit Sahour Medical Centre
Thursday 15
18:00 Kung Fu Hustle, Bethlehem Peace Centre
Thursday 22
18:00 Guess Who, Bethlehem Peace Centre
Thursday 29
18:00 Herbie Fully Loaded, Bethlehem Peace
Centre
PLAYS
Friday 2
18:30 Era of the Whales by Ashtar Theatre,
International Centre of Bethlehem
Thursday 15
15:00 Cinderella by Al-Kasaba Theatre
and Cinematheque, International Centre of
Bethlehem
Thursday 22
15.00 Christmas Theatre Show entitled “Let’s
Celebrate” by al-Harah Theatre followed by
Santa’s visit and Christmas gifts
Wednesday 28
19:00 Diaries by Al-Harah Theatre, Terra Santa
College, Bethlehem (English)
SPECIAL EVENTS
Saturday 4
11:30 “Keep Christmas Alive in Bethlehem”
- 5th Annual Christmas Market – participants
are Sweden, European Union, Mexico, South
Africa, Greece, Holland, Germany, South Korea,
Russia, France, Armenia, Demark and Palestine
… Christmas Food and gifts from around the
world, Christmas music and carolling and special
shows for children, Bethlehem Peace Centre
Wednesday 14
17:00 St. Lucia Festival, Bethlehem Peace
Centre
Monday19
18:30 Ramsey Nasr, Antwerp’s City Poet of
Palestinian background, reads his poems
in Dutch and English. Translation in Arabic
available, with musical accompaniment. In
cooperation with the Consulate General of
Belgium and with support of the
Government of Flanders, International Centre of
Bethlehem
Tuesday 20
19.00 Informal Christmas Reception, A chance
to discuss, meet area residents and listen to
traditional music at an informal holiday gathering
at the AIC Building in Beit Sahour
Friday 23
11:00 “Keep Christmas Alive in Bethlehem”
- Christmas Party with Santa….. For our Kids -
Please call for registration – Very limited places,
Bethlehem Peace Centre
Saturday 24
18:00 “Keep Christmas Alive in Bethlehem”
– Christmas Eve – Christmas Carols on Manger
Square, Bethlehem Peace Centre
Thursday 29
18:00 Screening of the documentary film
entitled: “Peace Propaganda and the Promised
Land” for the International Non-Violence
Conference participants only - Holy Land Trust
in cooperation with Bethlehem Peace Centre,
Bethlehem Peace Centre
GAZA
Arts & Crafts Village, tel. 08 - 2846405;
International Union of Francophone Press
- Palestinian Section, tel. 08 - 2828705; Theatre
Day Productions (TDP), tel. 08 - 2836766
ART
Friday 23
A workshop about art movement in Gaza Strip
between present and future, Arts & Crafts Village
PLAYS
The Kids of Im Abed (Arabic), written by Jackie
Lubeck & Yusef Tartouri and directed by Rafat Al
Aydeh, for families and kids from 12 up (call for
dates and times), TDP
FILMS
Wednesday 14
Le Petit Robin, Silent Movie with Music, CCF,
Palestine Red Crescent Society
HEBRON
Theatre Day Production (TDP), tel. 02 - 2291559
PLAYS
Majnoon (Arabic), written by Jackie Lubeck and
Jan Willems (call for dates and times), TDP
The Utopians (Arabic), written by Jackie Lubeck,
directed by Amer Khalil and Raed Shiukhi, for
families and kids from 12 up, (call for dates and
times), TDP
58 59
NABLUS
Al-Najah University, tel. 09 - 2340204; Centre
Culturel Français (CCF), tel. 09 - 2385914
ART
Monday 5
17:00 Inauguration of an exhibition entitled
“Cactus,” videos, sculptures and images by six
artists from Gaza, organised by the CCF, Ya’ish
soap factory
Inauguration of an exhibition entitled “Nablus
in Images,” a collection of photographs of the
Ecole Biblique of Jerusalem organised by the
CCF (call for date and time), An-Najah University
Inauguration of an exhibition entitled “Sweet
Water, Rare Water, Water for Life,” organised
by the CCF (call for date and time), An-Najah
University
CONCERTS
Sunday 11
18.30 Robert Rudolf and students from An-
Najah, CCF, An-Najah University
Wednesday 14
19:00 Music Christmas Festival, Al-Kamandjati
in cooperation with CCF, Protestant Church
Rafidia
Saturday 17
Al-Kamandjati music Band, CCF, Al-Ain and Al
Fara’a Refugee camps
Sunday 18
Al-Kamandjati music Band, CCF, Al-Ain and Al
Fara’a refugee camps
Exhbitions
Saturday 24
14.00 Photo exhibition by G. Dupin and the
EBAF entitled “Ottoman Influence” CCF
FILMS
Tuesday 6
18:30 Arna’s Children, CCF

Tuesday 13
18:30 Gomez et Taveres (French), CCF
Tuesday 20
18:30 October Sky, CCF
LECTURES
Monday 19
18.30 Anne Brunswic presents her book
“Welcome to Palestine”, CCF
SPECIAL EVENTS
Sunday 18
18:30 Ramsey Nasr, Antwerp’s City Poet of
Palestinian background, reads his poems in
Dutch and English and reading of work by local
poets, musical accompaniment by Mr. Habib
Aldeek, oud. Translation in Arabic available.
In cooperation with the Consulate General of
Belgium and with support of the Government of
Flanders. Zafer Almasri Foundation, Khallat Al
Amoud (opposite Red Crescent Building)
RAMALLAH
A.M. Qattan Foundation, tel. 02 - 2960544;
Al-Kasaba Theatre & Cinematheque, tel. 02
- 2965292; Ashtar Theatre, tel. 02 - 2980037;
Baladna Cultural Centre, tel. 02 - 2958435;
British Council, tel. 02 - 2963295; the Edward
Said National Conservatory of Music (ESNCM),
tel. 02 - 2959070; Franco-German Cultural
Centre Ramallah, tel. 022981922-; Khalil
Sakakini Cultural Centre, tel. 02 - 2987374;
Popular Art Centre, tel. 02 - 2403891; Cultural
Palace, tel. 02 - 2984704
ART
Thursday 15
18:00 “Every Thing is OK,” installation and art
video by Ayman Al-Azraq, Sakakini
Monday 5
The entire City Exhibit (through Dec. 17 th ),
Franco-German Cultural Centre, Gallery Al Hallaj
Tuesday 6
Workshop on “photographical story telling” with
Adreas Rost and Rula Halawani (through Dec.
10 th ), Franco-German Cultural Centre
Monday 19
18:30 Photo Exhibition Photos with the children
of Rantis, by the French photographer Patrick
Galais, Franco- German Cultural Centre
CONCERTS
Thursday 1
19:00 Ensemble Nordlys, Danish Chamber
Ensemble presenting music to the works
of Hans Christian Andersen, ESNCM in
cooperation with the Danish Representative
Office, ESNCM Hall
Friday 9
19:00 Thos Shipley, Jazz singer accompanied
by Oystein Frantzen on the piano, ESNCM Hall
Thursday 15
19:00 Jerusalem Choir Christmas Carols and
Hymns, ESNCM Hall
19:00 Concert by Titi Robin (Gypsy & oriental
music), Franco-German Cultural Centre, Al-Kasaba
Friday 16
Music Christmas Festival, Al-Kamandjati, Latin
Patriarchate Church
Saturday 17
19:00 Shibat Christmas Rock ‘n’ Roll, ESNCM,
Ramallah Cultural Palace
Music Christmas Festival, Al-Kamandjati, Latin
Patriarchate Church, Taybeh
Sunday18
19:00 Jerusalem Choir Christmas Carols and
Hymns, ESNCM, Latin Church
Thursday 22
19:00 El Sheik Imam Group, Sakakini
FILMS
On Sundays, Mondays and Tuesdays the
Popular Art Centre will screen films for groups of
five persons and above.
Thursday 1
18.00 The Sleeping Child, Al-Kasaba Theatre
19:00 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
20:30 Harb Italia (Arabic), Al-Kasaba Theatre
Friday 2
18.00 HOP, Al-Kasaba Theatre
19:00 Harb Italia (Arabic), Al-Kasaba Theatre
60 61
20:30 Beyond Gibraltar, Al-Kasaba Theatre
Saturday 3
18.00 I always wanted to be a Saint, Al-Kasaba
Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Harb Italia (Arabic), Al-Kasaba Theatre
Sunday 4
18.00 Home Sweet Home, Al-Kasaba Theatre
19:00 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
20:30 Harb Italia (Arabic), Al-Kasaba Theatre
Monday 5
18.00 Gilles Wife, Al-Kasaba Theatre
19:00 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
20:30 The Son, Al-Kasaba Theatre
Tuesday 6
18.00 My Life In Pink, Al-Kasaba Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
Wednesday 7
18.00 Hitch, Popular Art
18.00 25 Degrees in the Winter, Al-Kasaba
Theatre
18:30 Die innere Sicherheit (German), Franco-
German Cultural Centre
19:00 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
19:00 El Zurdo (Spanish), Sakakini
20:30 Miss Congeniality 2, Al-Kasaba Theatre

Thursday 8
18.00 The Virgin Suicides, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Rachel, An American Conscience, Al-
Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Friday 9
18.00 Hobbs End, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Saturday 10
18.00 13 Going on 30, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Sunday 11
18.00 Passion, Al-Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Miss Congeniality 2, Al-Kasaba Theatre
Monday 12
18.00 Le Grand Voyage, Al-Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
Tuesday 13
18.00 Le Prince, Al-Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 El-Manara, Al-Kasaba Theatre
Wednesday 14
18.00 Man of the House, Popular Art
18.00 Ali Zaoua, Al-Kasaba Theatre
18:30 Marius et Jennette (French), Franco-
German Cultural Centre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
Thursday 15
18.00 Hobbs End, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Friday 16
18.00 Hitch, Popular Art
18.00 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
Saturday 17
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:00 Once Upon A time in Qalqilia,
documentary with English subtitles, Sakakini
Sunday 18
18.00 Michel Vaillant, Al-Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Sayyed Al-A’tifi (Arabic), Al-Kasaba
Theatre
Monday 19
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Sayyed Al-A’tifi (Arabic), Al-Kasaba Theatre
Tuesday 20
18.00 Harb Italia (Arabic), Al-Kasaba Theatre
19:00 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Wednesday 21
18.00 13 Going on 30, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
18:30 Lola Rennt (German), Franco-German
Cultural Centre
19:00 Casablanca Driver, Al-Kasaba Theatre
20:30 Harb Italia (Arabic), Al-Kasaba Theatre
Thursday 22
18.00 Hitch, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Harb Italia (Arabic), Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Friday 23
18.00 The Virgin Suicides, Popular Art
18.00 Sayyed Al-A’tifi (Arabic), Al-Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Harb Italia (Arabic), Al-Kasaba Theatre
Saturday 24
18.00 Hitch, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Michel Vaillant, Al-Kasaba Theatre
20:30 Harb Italia (Arabic), Al-Kasaba Theatre
Sunday 25
18.00 Harb Italia (Arabic), Al-Kasaba Theatre
19:00 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Monday 26
18.00 Casablanca Driver, Al-Kasaba Theatre
19:00 Ghawi Hub (Arabic), Al-Kasaba Theatre
20:30 Michel Vaillant, Al-Kasaba Theatre
Tuesday 27
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Wednesday 28
18.00 Hobbs End, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
18:30 L’enquête corse, Investigation in Korsica
(French), Franco-German Cultural Centre
20:30 Miss Congeniality 2, Al-Kasaba Theatre
Thursday 29
18.00 The Virgin Suicides, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Miss Congeniality 2, Al-Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Friday 30
18.00 13 Going on 30, Popular Art
18.00 Ghawi Hub (Arabic), Al-Kasaba Theatre
19:00 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
62 63
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
Saturday 31
18.00 Man of the House, Popular Art
18.00 Miss Congeniality 2, Al-Kasaba Theatre
19:00 Charlie and the Chocolate Factory, Al-
Kasaba Theatre
20:30 Ghawi Hub (Arabic), Al-Kasaba Theatre
LECTURES
Monday 5
Art Criticism Workshop for Palestinian artists,
organized by the Spanish Cooperation
Office and the Palestinian Association for
Contemporary Art (PACA), Al-Hallaj Gallery
Tuesday 6
Art Criticism Workshop for Palestinian artists,
organized by the Spanish Cooperation
Office and the Palestinian Association for
Contemporary Arts (PACA), Al-Hallaj Gallery
PLAYS
Saturday 10
17:00 Cinderella, Al-Kasaba Theatre
Saturday 29
17:00 Cinderella, Al-Kasaba Theatre
SPECIAL EVENTS
Wednesday 7
18:00 Launching of the photography book
“Laqatat Mughayira: Al-Tasweer Al-Mahali
Al-Mubaker Fi Falasteen 18501948-” by Issam
Nassar at the A. M. Qattan Foundation.
Saturday 10
18:30 Lecture by French writer Dr. Anne
Brunswic (reviewing her book “Welcome to
Palestine,” Franco-German Cultural Centre
Tuesday 13
18:00 Book Launch Guidebook, “Palestine
... Palestinian” introduced by Rami Kassis,
Sakakini
Thursday 15
13:00 Christmas Baking Course (until 19.00),
Franco-German Cultural Centre,
15:00 Closing Ceremony for the art outreach
project for girls, Sakakini
Monday 19
18:00 Launch of Calendar “Palestinian
Wildflowers,” botanical paintings by Lois
Nakhleh & Joan Musgrave, Sakakini
Tuesday 20 & Wednesday 21
19:00 Ramsey Nasr, Antwerp’s City Poet of
Palestinian background, reads his poems
in Dutch and English. Translation in Arabic
available, with musical accompaniment by Raid
Hawileh, oud. In cooperation with the Consulate
General of Belgium and with support of the
Government of Flanders, Al-Diwan Art Coffee
shop

Play of the Month
Our Diaries Through
The Wall
By the Stars of Bethlehem
Project coordinator: Suzy Atallah
Director: Mohammad Awwad
Assistant: Reem Zaghmout
Cast: Grace Awwad, Randa Sleibi, Wala’a
Ghabboun, Mays Nassar, Reem Baboun,
Shirine Manneh, Nadine Baboun, Meera
Naqawleh, Saja Dweik, Rozene Kara’a
This plays is performed by ten teenage
students who “are wise beyond their years
and have opened up their mental diaries and
present a masterfully rounded portrayal of
day to day living in Bethlehem which rings
utterly – in places devastatingly – true…. Like
their namesake, these Stars of Bethlehem,
shine brightly and point the way forward.” (The
Scotsman Newspaper, Edinburgh, Scotland,
August 16, 2005.)
With these words and more, the well-known
newspaper has given the play four stars out of
five in its evaluation of international performances
held every year by groups from all over the world.
The Guardian and the Metro newspapers gave
the play three stars and positive reviews were
written up about the Palestinian teenagers from
Bethlehem.
The stories are taken from the book published
by the Terra Sancta School for Girls/Sisters of
Saint Joseph in Bethlehem in 2004, that compiles
the students’ personal diaries and experiences
over four years (2000-2004). The book, The
Wall Cannot Stop Our Stories, edited by English
teacher Suzy Atallah and Toine Van Teeffelen, is
quickly spreading in many countries abroad.
In taking up the diary project, the St. Joseph
school and its college in Arroub wanted to make
a link between the school curriculum and the
difficult, sometimes traumatic experiences that
students undergo. The play talks about ten
different young girls who live in the Bethlehem
region. It reflects their dreams, fears, joys,
expectations, visions and hopes for the future,
as they live under occupation.
The play is in English and has participated in the
biggest theatre festival in the world, the Edinburgh
Fringe Festival, and was nominated for Amnesty
International’s best play for the year 2005.
CD of the Month
"Min Ba’d"
Min Ba’d, Wissam Murad’s first solo CD, has
just been released by Sabreen Association for
Artistic Development. The CD is a compilation
of songs and musical pieces composed by
Murad to lyrics of the late Egyptian poet, Biram
Altunisi, whose poetry was chosen because
of its depth and his close relationship with
Sayyed Darwish, Murad’s mentor and source
of inspiration. The music created is modern,
with a classical perspective. It crosses many
boundaries, defies categorization and brings
sentiments of the past in a contemporary
musical setting.
The CD, on which Murad has been working
for three years, reflects many influences of
musical genres and cultures, which can be
observed in the compositions and the multi
instrumentation. A Palestinian musician
and a practising artist, Murad is a member
of the Sabreen group. He plays the oud
and percussion and has participated and
performed in many concerts and festivals
locally and internationally.
64 65
On the CD Murad plays the oud and
percussion and is the main vocalist. He is
joined by others, including Basheer Asadi
on violin, Wafa Al-Zaghal on qanon, Shirley
Smart on cello and Oystein Bru Frantzen on
electric and double bass. Min Ba’d is an art
piece nurtured by Sabreen Association for
Artistic Development, a non profit organization
dedicated to developing music and art in
Palestine.
The CD is available at Sabreen’s offices in
Jerusalem and Bethlehem. To order, please
call 02-5321395.

Herbal Medicine
White Mallow
The medical term for this plant,
altho, is a Greek word that means
‘to heal.’ It has been in use since
the times of ancient Egypt. The
roots are rich in sugars and have
a mucous texture that softens the
fibres. The leaves, which contain
less mucous, are used as an
expectorant, a pain killer and a
soother for the urinary tract.
A drink made of the flowers of
white mallow is taken as a soother for
coughs and as an expectorant. The leaves
of the plant are infused in boiling water and
the drink is taken for respiratory and urinary
tract infections. The roots, on the other
hand, are beneficial for inflammations of the
bladder. Boil 25 gr. of the roots in one litre of
water and reduce the mixture until you are
left with around 750 ml of liquid. This mixture
Restaurant Review
Hong Kong House
Chinese Restaurant
Main Road, Beit Hanina
Jerusalem
Tel. 02-5835574
Open daily from 11 am to 11 pm
Chinese take away has finally come to Beit
Hanina! The neighbourhood has already
witnessed a proliferation of eateries, with
the recent addition of hamburger joints,
pizza parlours and cafés in addition to the
more traditional places that serve humous,
falafel and grilled meats. In fact, a Chinese
restaurant is quite a novelty in Jerusalem
altogether. The other such place is in
downtown Jerusalem.
Located on the main road, in a row of stores
that sell furniture and sweets, among other
things, the restaurant has a glass façade
and a slanted tiled roof. As expected, the
predominant colour on the interior is red, with
red-painted walls and doors, and Chinese
paper lanterns hanging from the ceiling. The
may need to be thinned with water
later on.
The tincture of white mallow is
indicated for inflammations of the
mucous membranes of the digestive
and urinary systems. Use the root of
the plant or a paste of the root mixed
with water to form compresses that
can be applied on inflammations and
skin lesions.
To prepare an ointment from white
mallow, melt 50 gr. of lanoline with 50 gr.
of bee wax and 300 gr. of paraffin, to which
are added 100 gr. of the ground root of white
mallow. The mixture is heated through for one
hour over a bain-marie. After it cools down it
is mixed with 100 gr. of a gelling agent. Use
this ointment to treat wounds, skin lesions
and to help extract foreign bodies from
under the skin.
restaurant is not large in size; it has some
6-8 tables, depending on the arrangement.
This is not surprising, given the fact that the
restaurant’s main business is take away.
The menu includes most of the classic
items found at Chinese eateries around the
country. In addition to the won ton and hot
and sour soups, there are spring rolls with
vegetables or meat and fried won ton for
starters. For main dishes there is the choice
of chicken, beef and fish and seafood platters,
with a selection of three to five offerings in
each category. There are also three varieties
of chow mein (noodles), besides steamed
and fried rice. As for dessert, fried banana
and pineapple in honey are on offer.
Prices are very moderate and the portions
very generous. The restaurant will deliver
anywhere in Beit Hanina and Jerusalem –
there is an NIS10 charge for the delivery. The
delivery service will prove very convenient
on a cold and rainy winter evening, when
one does not feel like going out yet longs for
something different to eat.
Website Review
www.openbethlehem.org
The holidays are almost upon us, and what
better site to focus on than one related to
the holy city of Bethlehem during the trying
times we face today. The Open Bethlehem
Project and its corresponding website are the
highlights of this month as well. The Wall and its
overbearing influence on the people and place are
tremendous. The website mirrors and emphasizes
this point in many of the sections displayed on
the meticulously designed web pages. The quality
just shows from the beginning pages and all the
way through the different sections on the left
navigation buttons. The style is that of a modern
two-column layout: left navigation as is customary
these days, details and corresponding images in
the middle, and an emphasis image on the right
which is in this case on the identity of Bethlehem,
illustrated by its passport.
The sections focus on the history, geography,
events and partnerships, business opportunities,
creative media, gifts and photo gallery. The
details of these sections are concise as well
they should be, as this is not the sort of site to
delve deeply into the comprehensive facts of
the places accentuated in the website. Colours
are very contemporary and the feel of the site
is quite modern. The solid but light background
and text in the all-too-familiar black help to add
legibility and readability. The most comprehensive
section is that of Visit Bethlehem, which breaks
up into several sub-sections to cope with
Tours, Pilgrimages, Hotels and Guesthouses,
Restaurants, Maps, and most aspects of tourism
to Bethlehem. In the Palestine Travel Books
66 67
section two recently published guidebooks
are mentioned: Palestine & Palestinians and
Palestine: A Guide, both released in 2005.
In the top level navigation, there are a few
links to handle the structure and the Contacts,
Support Us, and Subscribe sections. It is not
indicated what a subscription will entail. Is it a
newsletter? Or maybe just an e-mail list? An
oversight perhaps, but it helps if we knew what it
is we are subscribing to. Another issue I have with
the site is that pictures are never captioned, with
proper credit given to those who photographed
or donated pictures or painting for the use of this
website. I’ve repeatedly mentioned in my previous
reviews that giving credit is what makes a site
truly professional, a cut above the rest.
In general, this website portrays the images
and text to help familiarize us with Bethlehem and
the Project itself, and it very clearly demonstrates
what is possible in a short period of time. Given
its recent launch, I would rate it as an excellent
piece of work. Few shortcomings exist, but hey,
nobody is perfect!
Gabriel Batato, IT Specialist

East Jerusalem (02)
Al-Jawal Theatre Group
Telefax: 628 0655
Al-Kasaba Theatre
Tel: 626 4052, Fax: 627 6310
hanna@alkasaba.org
Al-Ma'mal Foundation for Contemporary Art
Tel: 628 3457, Fax: 627 2312
info@almamalfoundation.org
www.almamalfoundation.org
Al-Ruwah Theatre Group
Tel: 052 227 9607
alruwahtheatre2000@yahoo.com
Al-Urmawi Centre for Mashreq Music
Tel: 234 2005, Fax: 2342004
info@urmawi.org, www.urmawi.org
Al-Wasiti Art Center
Tel: 582 2859, Fax: 581 7853
www.alwasiti.org
British Council
Tel: 626 7111, Fax: 628 3021
britishcouncil@ps.britishcouncil.org, www.britishcouncil.
org/ps
Center for Jerusalem Studies / Al-Quds
University
Tel: 628 7517
cjs@planet.edu, jerusalem-studies.alquds.edu
Community Action Centre (CAC)
Tel: 627 3352
www.cac.alquds.edu
French Cultural Centre
Tel: 628 2451 / 626 2236, Fax: 628 4324
ccfjeru@consulfrance-jerusalem.org
Gallery Anadiel
Tel: 628 2811, Fax: 626 4403
Goethe Institute
Tel: 561 0627, Fax: 561 8431
Hakawati Theatre Company
f.abousalem@tiscali.fr
Issaf Nashashibi Center for Culture &
Literature
Telefax: 581 8232
isaaf@alqudsnet.com
Jerusalem Centre for Arabic Music
Tel: 627 4774, Fax 656 2469
mkurd@yahoo.com
Palestinian National Theatre
Tel: 628 0957, Fax:627 6293
pnt@palnet.com
Public Affairs Office- US Consulate General
Tel: 628 2456, Fax: 628 2454
www.uscongen-jerusalem.org
Sabreen Association for Artistic Development
Tel: 532 1393, Fax: 532 1394
sabreen@netvision.net.il, www.sabreen.org
Sanabel Culture & Arts Theatre
Tel: 671 4338, Fax: 673 0993
sanabeltheatre@hotmail.com
Spanish Cooperation
Tel: 628 6098; Fax: 628 6099
cooperac@netvision.net.il
The Edward Said National Conservatory of
Music
Tel: 627 1711, Fax: 627 1710
info@ncm.birzeit.edu, www.birzeit.edu/music
The Palestinian Art Court - Al Hoash
Tel: 627 6668 / 9
Fax: 628 4687
palartco@yahoo.com
www.alhoash.org
Theatre Day Productions
Tel: 585 4513; Fax: 583 4233
tdp@theatreday.org, www.theatreday.org
Turkish Cultural Centre
Tel: 540 0592; Fax: 532 3310
kudustur@netvision.net.il
Yabous Productions
Tel: 626 1045; Fax: 626 1372
info@yabous.org, www.yabous.org
Bethlehem (02)
Al-Harah Theatre
Telefax: 276 7758
alharahtheater@yahoo.com, info@alharah.org
Al-Liqa' Centre for Religious & Heritage
Studies in the Holy Land
Telefax: 274 1639
Alliance Française de Bethléem
Telefax: 275 0777
afbeth@p-ol.com
Anat Palestinian Folk & Craft Center
Tel: 277 2024, Fax: 277 2024
Artas Folklore Center
Tel: 276 0533, 0599 938 0887
artas_heritage@yahoo.com
Bethlehem Academy of Music/ Bethlehem
Music Society
Tel: 277 7141, Fax: 277 7142
Bethlehem Peace Center
Tel: 276 6677, Fax: 274 1057
info@peacenter.org, www.peacenter.org
Cardinal House
Telefax: 276 4778
info@cardinalhouse.org, www.cardinalhouse.org
Catholic Action Cultural Center
Tel: 274 3277
Centre for Cultural Heritage Preservation
Tel: 276 6244, Fax: 276 6241
info@bethlehem2000.org
www.bethlehem2000.org/cchp
Inad Centre for Theatre & Arts
Telefax: 276 6263; Fax: 276 7746
inad38@yahoo.com
International Centre of Bethlehem-Dar Annadwa
Tel: 277 0047, Fax: 277 0048
addar@annadwa.org, www.annadwa.org
ITIP Center "Italian Tourist Information Point"
Telefax: 276 0411
itipcenter@yahoo.com
Palestinian Heritage Center
Telefax: 274 2381; 274 2642
mahasaca@palestinianheritagecenter.com
www.palestinianheritagecenter.com
Palestinian Group for the Revival of Popular
Heritage
Tel: 274 7945, Fax: 274 7945
Sabreen Association for Artistic Development
Tel: 275 0091, Fax: 275 0092
bidayat@sabreen.org
Tent of Nations
Tel: 274 3071, Fax: 276 7446
tnations@p-ol.com
www.tentofnations.org
The Edward Said National Conservatory of
Music
Tel: 274 5989, Fax: 274 5989
The Higher Institute of Music
Telefax: 275 2492
highiom@hotmail.com,
www.thehigherinstituteofmusic.ps
Turathuna - Centre for Palestinian Heritage
(B.Uni.)
Tel: 274 1241, Fax: 274 4440
pdaoud@bethlehem.edu, www.bethlehem.edu
Hebron (02)
Association d'Echanges Culturels Hebron-
France (AECHF)
Telefax: 222 4811
Beit Et Tifl Compound
Telefax: 229 1559
tdphebron@alqudsnet.com
Beit Ula Cultural Center
Tel: 221 1019, Fax:02-628 8448
British Council - Hebron Contact Point
(Palestine Polytechnic University)
Telefax: 229 3717
Palestinian Child Arts Center (PCAC)
Tel: 222 4813, Fax: 222 0855
e-mail: pcac@hotmail.com, www.pcac.net
Theatre Day Productions
Telefax: 229 1559
e-mail: tdphebron@alqudsnet.com
Jericho (02)
Jericho Community Centre
Telefax: 232 5007
Jericho Culture & Art Center
Tel: 232 1047, Fax: 232 1047
68 69
Municipality Theatre
Tel: 232 2417, Fax: 232 2604
Nablus (09)
British Council Info-Point (An-Najjah University)
Telefax: 237 5950
Cultural Centre for Child Development
Tel: 238 6890; Fax: 239 7518
nutaleb@hotmail.com, www.nutaleb.cjb.net
French Cultural Centre
Tel: 238 5914, Fax: 238 7593
ccfnaplouse@consulfrance-jerusalem.org
Ramallah & Al-Bireh (02)
A. M. Qattan Foundation
Tel: 296 0544, Fax: 298 4886
info@qattanfoundation.org, www.qattanfoundation.org
Al-Kamandjâti Association
Tel: 297 3101
info@alkamandjati.com, www.alkamandjati.com
Al-Kasaba Theatre and Cinematheque
Tel: 296 5292/3, Fax: 296 5294
info@alkasaba.org, www.alkasaba.org
Al-Rahhalah Theatre
Telefax: 298 8091
alrahhalah@hotmail.com
Amideast
Tel: 240 8023, Fax: 240 8017
westbank-gaza@amideast.org, www.amideast.org
Ashtar for Theatre Production
Tel: 298 0037, Fax: 296 0326
info@ashtar-theatre.org, www.ashtar-theatre.org
Baladna Cultural Center
Tel: 295 8435, Fax: 295 8435
British Council
Tel: 296 3293-6, Fax: 296 3297
britishcouncil@ps.britishcouncil.org,
www.britishcouncil.org/ps
Carmel Cultural Foundation
Tel: 298 7375, Fax: 298 7374
Cinema Production Center
Tel: 298 6942
cpc@p-ol.com
El-Funoun Dance Troupe
Tel: 240 2853, Fax: 240 2851
el-funoun.org
First Ramallah Group, Sareyyet Ramallah
Tel: 295 2706 - 295 26 90, Fax: 298 0583
sirreyeh@palnet.com, www.sirreyeh.org
Franco-German Cultural Centre Ramallah
Tel: 298 1922 / 7727, Fax: 298 1923
info@ccf-goethe.org
Greek Cultural Centre - "Macedonia"
Telefax: 298 1736/ 298 0546
makdonia@palnet.com
In'ash Al-Usra Society- Center For Heritage &
Folklore Studies
Tel: 240 1123 / 2402876, Telefax: 2401544
Usra@palnet.com, www.inash.org

Khalil Sakakini Cultural Center
Tel: 298 7374, Fax: 298 7375
www.sakakini.org
Manar Cultural Center
Tel: 295 7937, Fax: 298 7598
Palestinian Association
for Contemporary Art PACA
Tel: 295 1849, Telefax: 296 7013
info@pal-paca.org
Palestinian Association for Cultural
Exchange (PACE)
Tel: 295 1849, Telefax: 296 7013
info@pal-paca.org, reemfadda@gmail.com
Popular Art Center
Tel: 240 3891, Fax: 240 2851
info@popularartcentre.org, www.popularartcentre.org
Ramallah Cultural Palace
Tel: 298 4704 - 295 2105, Fax: 295 2107
events@ramallahculturalpalace.org
info@ramallahculturalpalace.org
www.ramallahculturalpalace.org
RIWAQ: Centre for Architectural Conservation
Tel: 240 6887, Fax: 240 6986
riwaq@palnet.com, www.riwaq.org
Shashat
Tel: 2 297 3336, Fax: 297 3337
www.shashat.org, info@shashat.org
Sharek Youth Forum
Tel: 296 7741, Fax: 296 7742
Tamer Institute for Community Education
Tel: 298 6121 / 2, Fax: 298 8160
tamer@palnet.com, www.tamerinst.org
Tantoura Puppet Theatre
Tefax: 240 8492
tantoura2000@yahoo.com
The Edward Said National Conservatory of
Music
Tel: 295 9070, Fax: 295 9071
The League of Palestinian Artists
Telefax: 296 7013
The Palestinian Network of Art Centres
Telefax: 240 7939
network@p-ol.com
Gaza Strip (08)
Al-Qattan Centre for the Child
Tel: 283 9929, Fax: 283 9949
reem@qcc.qattanfoundation.org
www.qattanfoundation.org/qcc
Arts & Crafts Village
Telefax: 284 6405
artvlg@palnet.com
Ashtar for Culture & Arts
Telefax: 283 3569
atlas9@palnet.com
British Council
Tel: 282 5394, Fax: 282 0512
britishcouncil@ps.britishcouncil.org, www.britishcouncil.
org/ps
Culture & Free Thought Association
Telefax: 285 1299
Culture & Light Centre
Telefax: 286 5896
ifarah@palnet.com
French Cultural Centre
Tel: 286 7883, Fax: 282 8811
ccfgaza@palnet.net
Gaza Theatre
Tel: 282 4860, Fax: 282 4870
Holst Cultural centre
Tel: 281 0476, Fax: 280 8896
mcrcg@palnet.com
Rashad Shawwa Cultural Centre
Tel: 286 4599, Fax: 286 8965
shawacentre@hotmail.com
Science & Culture Centre
Tel: 281 0476, Fax: 280 8896
Theatre Day Productions
Telefax: 283 6766
tdpgaza@palnet.com
East Jerusalem (02)
Addar Hotel (30 suites; bf; mr; res)
Tel: 626 3111, Fax: 626 0791
www.addar-hotel.com
Alcazar Hotel (38 rooms; bf; mr; res)
Tel: 628 1111; Fax: 628 7360
admin@jrscazar.com, www.jrscazar.com
Ambassador Hotel (122 rooms; bf; cf; mr; res)
Tel: 541 2222, Fax: 582 8202
amb@netvision.net.il, www.jerusalemambassador.com
American Colony Hotel (84 rooms; bf; cf; mr; res)
Tel: 627 9777, Fax: 627 9779
reserv@amcol.co.il, www.americancolony.com
Austrian Hospice
Tel: 626 5800, Fax: 627 1472
office@austrianhospice.com, www.austrianhospice.com
Azzahra Hotel (15 rooms, res )
Tel: 628 2447, Fax: 628 3960
azzahrahotel@shabaka.net, www.azzahrahotel.com
Capitol Hotel (54 rooms; bf; mr; res)
Tel: 628 2561/2, Fax: 626 4352
Capitolina Hotel (ex. YMCA)
(55 rooms; bf; cf, mr; res)
Tel: 628 6888, Fax: 627 6301
capitol@cast-jerusalem-ymca.org
Christmas Hotel (37 rooms; bf; mr; res)
Tel: 628 2588, Fax: 626 4417
70 71
Commodore Hotel (45 rooms; cf; mr; res)
Tel: 627 1414, Fax: 628 4701
Gloria Hotel (94 rooms; mr; res)
Tel: 628 2431, Fax: 628 2401
gloriahl@netvision.net.il
Golden Walls Hotel (112 rooms)
Tel: 627 2416, Fax: 626 4658
info@goldenwalls.com, www.goldenwalls.com
Holy Land Hotel (105 rooms; bf; cf; mr; res)
Tel: 627 2888 / 628 4841, Fax: 628 0265
Jerusalem Hotel (14 rooms; bf; mr; res; live music)
Tel: 628 3282, Fax: 628 3282
raed@jrshotel.com, www.jrshotel.com
Jerusalem Claridge Hotel (30 rooms; bf; mr; res)
Tel: 234 7137, Fax: 234 7139
claridge@palnet.com
Jerusalem Meridian Hotel (74 rooms; bf; mr; res)
Tel: 628 5212, Fax: 628 5214
www.jerusalem-meridian.com
Jerusalem Panorama Hotel (74 rooms; bf; mr; res)
Tel: 627 2277, Fax: 627 3699
panaroma@trendline.com.il
Knights Palace Guesthouse (50 rooms)
Tel: 628 2537, Fax: 628 2401
kp@actcom.co.il
Lawrence Hotel (30 rooms; business facilites; res)
Tel: 626 4208, Fax: 627 1285
karine@actcom.co.il

Metropol Hotel
Tel: 628 2507, Fax: 628 5134
Mount of Olives Hotel (61 rooms; bf; mr; res)
Tel: 628 4877, Fax: 626 4427
info@mtolives.coml, www.mtolives.com
Mount Scopus Hotel (65 rooms; bf; mr; res)
Tel: 582 8891, Fax: 582 8825
mtscopus@netvision.net.il
New Imperial Hotel (45 rooms)
Tel: 627 2000, Fax: 627 1530
New Metropole Hotel (25 rooms; mr; res)
Tel: 628 3846, Fax: 627 7485
New Regent Hotel (24 rooms; bf; mr; res)
Tel: 628 4540, Fax: 626 4023
atictour@palnet.com
New Swedish Hostel
Tel: 627 7855, Fax: 626 4124
swedishhost@yahoo.com, www.geocities.com/swedishhostel
Notre Dame Guesthouse
Tel: 627 9111, Fax: 627 1995
Petra Hostel and Hotel
Tel: 628 6618
Pilgrims Inn Hotel (16 rooms; bf; mr; res)
Tel: 627 2416
info@goldenwalls.com
Rivoli Hotel
Tel: 628 4871, Fax: 627 4879
Savoy Hotel (17 rooms)
Tel: 628 3366, Fax: 628 8040
Seven Arches Hotel (197 rooms; bf; mr; res)
Tel: 626 7777, Fax: 627 1319
svnarch@trendline.co.il
St. Andrew’s Scottish Guesthouse
“The Scottie” (17 rooms + 1 hostel)
Tel: 673 2401; Fax: 673 1711
standjer@netvision.net.il, www.scothotels.co.il
St. George Hotel (144 rooms; bf; cf; mr; res)
Tel: 627 7232 / 627 7323, Fax: 628 2575
stgeorge1@bezeqint.net, www.hotelstgeorge-jer.com
St. George's Pilgrim Guest House
(25 rooms; bf; res)
Tel: 628 3302, Fax: 628 2253
sghostel@bezeqint.net
Strand Hotel (88 rooms; mr; res)
Tel: 628 0279, Fax: 628 4826
72 73
Victoria Hotel (50 rooms; bf; res)
Tel: 627 4466, Fax: 627 4171
YWCA Hotel (30 rooms; bf; mr)
Tel: 628 2593, Fax: 628 4654
ywca@ywca-palestine.org, www.ywca-palestine.org
Bethlehem (02)
Alexander Hotel (42 rooms; bf; mr; res)
Tel: 277 0780, Fax: 277 0782
Al-Salam Hotel (26 rooms; 6f; mr; cf; res)
Tel: 276 4083\4, Fax: 277 0551
samhotel@p-ol.com
Beit Al-Baraka Youth Hostel (19 rooms)
Tel: 222 9288, Fax: 222 9288
Beit Ibrahim Guesthouse
Tel: 274 2613, Fax: 274 4250
reception@luthchurch.com, www.abrahams-herberge.com
Bethlehem Hotel (209 rooms; bf; cf; mr; res)
Tel: 277 0702, Fax: 277 0706
bhotel@p-ol.com
Bethlehem Inn (36 rooms; bf; mr; res)
Tel: 274 2423, Fax: 274 2424
Bethlehem Palace Hotel (25 rooms; bf; res)
Tel: 274 2798, Fax: 274 1562
Bethlehem Star Hotel (72 rooms; cf; bf; res)
Tel: 274 3249 / 277 0285, Fax: 274 1494
htstar@palnet.com
Casanova Hospice
(60 rooms; mr; res)
Tel: 274 3981, Fax: 274 3540
Everest Hotel (19 rooms; bf; mr; res)
Tel: 274 2604, Fax: 274 1278
Grand Hotel (107 rooms; bf; cf; mr; res)
Tel: 274 1602 / 274 1440, Fax: 274 1604
grandhotel_beth@hotmail.com
Golden Park Resort & Hotel (Beit Sahour)
(54 rooms; res, bar, pool)
Tel: 277 4414
Inter-Continental Hotel (Jacir Palace)
(250 rooms; su; bf; cf; mr; res)
Tel: 276 6777, Fax: 276 6770
Lutheran Guesthouse "Abu Gubran"
Tel: 277 0047

Nativity Hotel (89 rooms; bf; cf; mr; res)
Tel: 277 0650, Fax: 274 4083
nativity@nativity-hotel.com, www.nativity-hotel.com
Paradise Hotel (129 rooms; cf; bf; mr; res)
Tel: 274 4542/3, Fax: 274 4544
paradise@p-ol.com
Saint Antonio Hotel (36 rooms; mr; cf;res;pf)
Tel: 274 4308, Fax: 277 0524
Santa Maria Hotel (83 rooms; mr; res)
Tel: 276 7374/5/6, Fax: 277 0063
smaria@p-ol.com
Shepherd Hotel
Tel: 274 0656, Fax: 274 4888
info@shepherdhotel.com, www.shepherdhotel.com
St. Nicholas Hotel (25 rooms; res; mr)
Tel: 274 3040/1/2, Fax: 274 3043
Saint Vincent Guest House (36 rooms)
Tel: 276 0967/8, Fax: 276 0970
svincent@p-ol.com, www.saintvincentguesthouse.net
Talita Kumi Guest House (22 rooms; res; mr; cf)
Tel: 274 1247, Fax: 274 1847
Jericho (02)
Al- Zaytouna Guest House (7 rooms; bf; res; mr)
Telefax: 274 2016ir Hijleh Monastery
Tel: 994 3038, 050-348 892
Hisham Palace Hotel
Tel: 232 2414, Fax: 232 3109
Inter-Continental Jericho
(181 rooms; su; bf; cf; mr; res; ter; tb)
Tel: 231 1200, Fax: 231 1222
Jericho Resort Village
(60 rooms; 46 studios; bf; cf; mr; res)
Tel: 232 1255, Fax: 232 2189
reservation@jerichoresorts.com, www.jerichoresorts.com
Jerusalem Hotel (22 rooms)
Tel: 232 2444, Fax: 992 3109
Telepherique & Sultan Tourist Center (55 rooms)
Tel: 232 1590, Fax: 232 1598
info@jericho-cablecar.com
Hebron (02)
Hebron Tourist Hotel
Telfax: 222 6760
Regency Hotel (76 rooms; su; res; tb; cf; bf)
Tel: 225 7389/98, Fax: 225 7388
regency@palnet.com, www.hebron-regency.com
Nablus (09)
Al-Qaser Hotel (38 rooms; bf; cf; mr; res)
Tel: 238 5444, Fax: 238 5944
alqasr@netvision.net.il
Al-Yasmeen Hotel & Souq (30 rooms; cf; mr; res)
Tel: 233 3555 Fax: 233 3666
yasmeen@palnet.com, www.alyasmeen.com
Asia Hotel (28 rooms, res )
Telefax: 238 6220
Chrystal Motel (12 rooms)
Telefax: 233 3281
Ramallah & Al-Bireh (02)
Al-A'in Hotel (24 rooms and suites; mr; cf)
Tel: 240 5925, 240 4353 Fax: 240 4332
alainhotel@hotmail.com
Al-Bireh Tourist Hotel (50 rooms; cf; res)
Telefax: 240 0803
Al-Hajal Hotel (22 rooms; bf)
Telefax: 298 7858
Al-Murouj Pension
(Jifna village) (8 rooms; res)
Telefax: 295 7881
Al-Wihdah Hotel
Telefax: 298 0412
Ankars Suites (22 suites; cf; res; bf)
Tel: 295 2602, Fax: 295 2603
info@ankarsuites.com
Best Eastern Hotel (91 rooms; cf; res)
Tel: 296 0450, Fax: 295 8452
besteastern@jrol.com
City Inn Palace Hotel (47 rooms; bf; cf; res)
Tel: 240 8080, Fax: 240 8091
Grand Park Hotel & Resorts
(84 rooms; 12 grand suites; bf; cf; mr; res; sp; pf)
Tel: 298 6194, Fax: 295 6950
info@grandpark.com
Gemzo Suites
(90 executive suites; cs; mr; pf; gm; res)
Tel: 240 9729, Fax: 240 9532
gemzo@palnet.com, www.gemzosuites.net
Manarh Hotel
Tel: 295 2122, Telefax: 295 3274
fyaraj@hotmail.com, www.manarahhotel.com.ps
Merryland Hotel (25 rooms)
Tel: 298 7176, Telefax: 298 7074
Rocky Hotel (22 rooms; cf; res; ter)
Tel: 296 4470 Telefax: 296 1871
Pension Miami (12 rooms)
Telefax: 295 6808
Plaza Hotel
Telefax: 298 2020
Ramallah Hotel (22 rooms; bf; mr; res)
Tel: 295 3544, Fax: 295 5029
Retno Hotel (15 rooms & su; res; mr; gm; sp)
74 75
Telefax: 295 0022, retnohotel@yahoo.com
Royal Court Suite Hotel (24 suites; res)
Tel: 296 4040, Fax: 296 4047
Gaza Strip (08)
Adam Hotel (76 rooms; bf; cf; mr; res)
Telefax: 282 3521/19
Al-Amal, Palestinian Red Crescent
Guesthouse
Tel: 286 1832
Al-Deira (11 suites; cf; mr; res; ter)
Tel: 283 8100/200/300, Fax:283 8400
ADEIRA@P-I-S.com
Al-Quds In ter na tional Hotel
(44 rooms; 2 suites; bf; mr; res)
Telefax: 2825181, 2826223, 2863481, 2822269
Al-Waha Hotel
Tel: 287 0880, Fax: 287 0889
Beach Hotel (25 rooms; bf; mr; res)
Telefax: 282 5492, 284 8433
Cliff Hotel (24 rooms; bf; mr; res)
Tel: 282 3450 Fax: 282 0742
Commodore Gaza Hotel (120 rooms;su; bf)
Tel: 283 4400, Fax: 282 2623
hotel@commodorgaza.com
Gaza International Hotel (30 rooms; bf; cf; res; sp)
Tel: 283 0001/2/3/4, Fax: 283 0005
Grand Palace Hotel (20 rooms; cr; mr; cf; res; internet)
Tel: 284 9498 / 6468, Fax: 284 9497
grand_palace@p-i-s.com
Hotel Sea Breeze
Tel: 283 0277, 284 2654, Fax: 282 4231
Marna House (17 rooms; bf; mr; res)
Tel: 282 2624, Fax: 282 3322
Palestine Hotel (54 rooms; bf; cf; mr; res)
Tel: 282 3355, Fax: 286 0056
Summerland Tourist Village (casino; cf; res)
Tel: 284 7171, Fax: 286 4008
Zahrat Al-Madain
Tel: 282 6801
Key: su = suites, bf = business facilities; mr = meeting rooms, cr = conference facilities; res = restaurant,
ter = terrace bar; tb = turkish bath, cf = coffe shop; gm = gym; pf = parking facilities, sp = swimming pool

East Jerusalem (02)
3 Arches Restaurant
Tel. 569 2692, Fax 623 5192
Abu-Shanab Pizza
Tel: 626 0752
Al-Diwan (Ambassador Hotel)
Tel: 541 2213, Fax: 582 8202
Al-Shuleh Grill
Tel: 627 3768
Al-Quds Al-Arabi
Tel: 627 3963
Amigo Emil
Tel: 628 8090, Fax: 626 1457
Antonio's (Ambassador Hotel)
Tel: 541 2222
Arabesque, Poolside & Patio
Restaurants (American Colony
Hotel)
Tel: 627 9777,Fax: 627 9779
Armenian Tavern
Tel: 627 3854
Askidinya
Tel: 532 4590
Az-Zahra
Tel: 628 2447
Blue Dolphin
Tel. 532 2001, Fax 581 1737
Borderline Restaurant Café
Tel: 532 8342
Café Imperial
Tel: 628 2261,Fax: 627 1530
El Dorada Coffee shop &
Internet Café
Tel: 626 0993
Four Seasons Restaurants &
Coffee Shop
Tel: 628 6061, Fax: 628 6097
Goodies
Tel. 585 3223
Kan Zaman (Jerusa lem Ho tel)
Tel: 627 1356
Lotus and Olive Garden
(Jerusalem Meridian Hotel)
Tel: 628 5212
Mocca Café (Beit Hanina)
Tel: 583 6821
Moon Light Pizza
Tel: 627 5277
Nafoura
Tel: 626 0034
Notre Dame - La Rotisserie
Tel: 627 9114; Fax: 627 1995
Panorama Restaurant
Tel: 626 3344
Papa Andreas
Tel: 628 4433
Pasha's
Tel: 582 5162; 532 8342
Patisserie Suisse
Tel: 628 4377
Philadelphia
Tel: 628 9770
Pizza House
Tel: 627 3970
Popular Arab
Tel: 583 3226
Quick Lunch
Tel: 628 4228
The Gate Café
Tel: 627 4282
The Patio (Christmas Hotel)
Tel: 628 2588
Victoria Restaurant
Tel: 628 3051
Bethlehem (02)
Abu Eli
Tel: 274 1897
Abu Shanab Restaurant
Tel: 274 2985
Al Hakura Restaurant
Tel: 277 3335
AL-Kuz Café & Bar
Tel: 277 0047
Andalos
Tel: 274 3519
Al Makan Bar - Jacir Palace
Inter-Continental Bethlehem
Tel: 276 6777, Fax: 276 6754
Balloons
Tel : 275 0221, Fax : 277 7115
Baidar - Jacir Palace Inter-
Continental Bethlehem
Tel: 276 6777, Fax: 276 6754
Cafe Bonjour
Tel: 274 0406
Central
Tel: 274 1378
Cigar Bar - Jacir Palace Inter-
Continental Bethlehem
Tel: 276 6777, Fax: 276 6754
Dar Jdoudnah Coffeeshop
Tel: 274 3212
Golden Roof
Tel: 274 3224
Il’iliyeh Restaurant
Tel: 277 0047
La Terrasse
Tel: 275 678
Mariachi (Grand Hotel)
Tel: 274 1440
Riwaq Courtyard - Jacir
Palace Inter-Continental
Tel: 276 6777, Fax: 276 6754
Shepherds Valley Village
(The Tent)
Tel: 277 3875
Tachi Chinese
Tel: 274 4382
Zaitouneh - Jacir Palace
Inter-Continental Bethlehem
Tel: 276 6777, Fax: 276 6754
Jericho (02)
Al-Amara
Tel: 232 3500
Al-Nafoura Restaurant
(Jericho Resort Village)
Tel: 232 1255, Fax: 232 2189
Al-Rawda
Tel: 232 2555
Al-Rabiyah Park & Restaurant
Tel: 232 4060
76 77
Green Valley Park
Tel: 232 2349
Jabal Quruntul
Tel: 232 2614; 232 2593
Jericho Tent
Tel: 232 3820
Old Jericho Tent
Tel: 232 3820
Papaya Park
Mob: 050-286 067
Samhouri
Tel: 232 3252
Spanish Park
Mob: 050-515 518
Seven Trees
Tel: 232 2781
Shallal
Mob: 050-520 932
Sultan Restaurant -
Jericho Cable Car
Tel: 232 4025
Tahhan
Tel: 232 2600
Nablus (09)
Al-Mankal
Tel: 267 5362
Rozana
Tel: 238 5676

Salim Afandi
Tel: 237 1332
Zeit Ou Zaater (Al-Yasmeen Hotel)
Tel: 238 3164
Ramallah &
Al-Bireh (02)
Addar (Birzeit)
Tel: 281 0274
Almakan
Tel: 295 7676
Almonds
Tel: 295 7028
Al-Aseel
Tel: 298 0456
Al-Bardauni's
Tel: 295 1410
Al-Basha
Tel: 0599 838 851 (Birzeit)
Tel: 0599 609 050 (Jifna)
Al-Mattal
Tel: 298 6529
Angelo's
Tel: 295 6408
Baladna Ice Cream
Tel: 295 6721
Benny's
Tel: 296 0937
Caesar's (Grand Park Hotel)
Tel: 298 6194
Café Mocha Rena
Tel: 298 1460
Casablanca
Tel: 298 7658
Champs
Tel: 298 7188
Chinese House Restaurant
Tel: 296 4081
Cliff House (Rocky Hotel)
Tel: 296 4470
Darna
Tel: 295 0590
Elite Coffee House
Tel: 296 5169
Ein Al-Marj (Birzeit)
Tel: 281 0220/1
Fawanees
Tel: 298 7046
Kings
Tel: 296 4040
K5M - Caterers
Tel: 295 6813
Mejana Restaurant
Tel: 296 7360
Mr. Pizza
Tel: 240 3016
Muntaza Restaurant &
Garden
Tel: 295 6835
Osama's Pizza
Tel: 295 3270
Piano Restaurant
Tel: 298 7995
Pizza Inn
Tel: 298 1181/2
Plaza Restaurant & Park
Tel: 295 6020
Pollo-Loco (Mexican)
Tel: 298 1984
Pronto Resto-Café (Italian)
Tel: 298 7312
Pronto (Lebanese)
Tel: 295 3649
Rukab's Ice Cream
Tel: 295 3467
78 79
Saba Sandwiches
Tel: 296 0116
Samer
Tel: 240 5338
Sangria's
Tel: 295 6808
Season (Birzeit)
Tel: 2810575
Stones
Tel: 296 6038
Tabash (Jifna village)
Tel: 281 0932
Taboun
Tel: 298 0505

Tal El-Qamar Roof
Tel: 298 7905/6
The Orthodox Club
Tel: 295 6520
Tomasso's
Tel: 240 9991
Urjuwan
Tel: 298 7783/4
Urobian Coffee shop
Tel: 295 7031, 296 6505
Vatche's Garden Restaurant
Tel: 296 5966; Fax 296 5988
Zarour Bar BQ
Tel: 295 6767; 296 4480
Zeit ou Zaater
Tel: 295 4455
Ziryab
Tel: 295 9093
Gaza Strip (08)
Abu Nuwas
Tel: 284 5211
Al-Andalus
Tel: 282 1272
Al-Baidar
Tel: 286 1321
Al-Deira
Tel: 283 8100/200
Al-Diwanea Tourist
Tel: 282 5062
Alladin
Tel: 282 3355
Al-Marsa
Tel: 286 3599
Al-Molouke
Tel: 286 8397
Al-Salam
Tel: 282 2705
Al-Sammak
Tel: 286 4385
Al-Sammak Ghornata
Tel: 284 0107
Al-Sayyad
Tel: 283 4779
An Nawras Tourist Resort
Tel: 283 3033
Cyber Internet Café
Tel: 284 4704
Fisher tourist
Tel: 283 4779
Granada
Tel: 282 2165
La Mirage
Tel: 286 5128
Lido
Tel: 286 4198
Lotus
Tel: 284 2431
Love Boat
Tel: 286 1353
Manderin
Tel: 286 4198
Mika Cafeteria
Tel: 286 6040
Matouq
Tel: 282 6245
Palm Beach
Tel: 286 0142
Pizza Inn
Tel: 284 0415
Summer land Village
Tel: 245 3441
Salam Beach
Tel: 284 4964
Roots - The Club
Tel: 288 8666
Whispers
Tel: 282 1011
White Tent
Tel: 286 0380
East Jerusalem (02) Armenian Museum, Old City, Tel: 628 2331, Fax.: 626 4861, Opening hours: Mon.- Sat.
from 9:00 - 16:30 • Dar At Tifl Museum (Dar At Tifl Association), Near the Orient House, Tel: 628 3251,
Fax: 627 3477 • Islamic Museum (The Islamic Waqf Asso ciation), Old City, Tel: 628 3313, Fax: 628 5561,
Opening hours for tourists: daily from 7:30 - 13:30 • Qalandia Camp Women's Handicraft Coop., Telfax: 656
9385, Fax: 585 6966, qalandia@palnet.com
Ramallah & Al-Bireh (02) Museum of Palestinian Popular Heritage - In'ash el Usra, In'ash
el Usra society, Al-Bireh, Tel: 240 2876, Fax: 240 1544, Opening hours: daily from 8:00 - 15:00 except Fridays
• The Birzeit University Ethnographic and Art museum Tel: 298 2976, vtamari@birzeit.edu, Opening
hours: daily from 9:00 - 14:30 except for Fridays and Sundays
Bethlehem (02) Al-Bad Museum for Olive Oil Production, Tel: 274 1581, Opening hours: 8:00-14:30
Monday through Saturday • Baituna al Talhami Museum, (Folklore Museum) Arab Women's Union, Tel:
274 2589, Fax: 274 2431, Opening hours: daily from 8:00 - 12:00/ 14:00 - 17:00 except for Sundays and Thursdays
afternoon • Bethlehem Peace Center Museum, Tel: 276 6677, Fax: 274 1057, info@peacenter.org, www.
peacenter.org, Opening hours: daily from 10:00-18:00 except Sundays from 10:00 - 16:00 • Natural History
Museum, Telfax: 277 4373, wildlife@palnet.com, www.wildlife-pal.org • The Crib of Nativity Museum, Tel: 276
0876, Fax: 276 0877, crib@p-ol.com, www.cribofnativity.com • The International Museum of Nativity, Tel: 274
7825 • Palestinian Ethnographic Museum, Tel: 276 7467, Fax: 276 0533, artas_fc@yahoo.com, Opening hours:
daily from 9:00 - 17:00 • Palestinian Heritage Center, Telefax: 274 2381, mahasaca@palestinianheritagecenter.
com, www.palestinianheritagecenter.com
East Jerusalem (02) Car Rental AutoNation, Tel: 585 1666, Mob: 050-414 449 • Car & Drive, Tel: 656
5562/3 • Dallah Al-Baraka, Tel: 656 4150 • Good Luck, Tel: 627 7033, 656 9851 • Green Peace, Tel: 585
9756, Mob: 050-522 619 • Orabi, Tel: 585 3101 • Petra, Tel: 582 0716, Mob: 054-4542 666 Taxis Abdo,Tel: 585
8202 (Beit Hanina), Tel: 628 3281 (Damascus Gate) • Al-Eman Taxi & Lemo Service, Tel: 583 4599, 583 5877
• Al-Sha'ab, Tel: 672 4908 • Al-Rashed, Tel: 628 2555 • Aqsa, Tel: 627 3003 • Beit Hanina, Tel: 585 5777
• Holy Land, Tel: 585 5555 • Imperial, Tel: 628 2504 • Itihad, Tel: 628 6941 • Jaber - Petra, Tel: 583 7275,
583 7276 • Khaled Al-Tahan, Tel: 585 5777 • Mount of Olives, Tel: 627 2777 • Panorama, Tel: 628 1116 •
Ummeh, Tel: 234 0378 Tourist Trans por tation Abdo Tourist, Tel: 628 1866 • Jerusalem of Gold, Tel: 673
7025/6, Mob: 050-259 186 • Kawasmi Tourist Travel Ltd, Tel: 628 4769, Fax: 628 4710 • Mount of Olives,
Tel: 627 1122 • Mahfouz Tourist Travel, Tel: 628 2212, Fax: 628 4015
Bethlehem (02) Car Rental Murad, Tel: 274 7092 • Orabi, Mob: 050-372 687 • Petra, Mob: 054-4542 666
• Taxis Asha'b, Tel: 274 2309 • Beit Jala, Tel: 274 2629
Hebron (02) Car Rental Holy Land, Tel: 222 0811 • Taxis Al-Asdiqa', Tel: 222 9436 • Al-Badawi, Tel:
222 8545 • AL-Khalil, Tel: 222 8276 • Al-Najah, Tel: 222 8996 • Al-Nissreen, Tel: 222 8346 • Al-Sha'b,
Tel: 222 8726 • Al-Itihad, Tel: 222 8750 • Maydan Al-Quds, Tel: 225 3320
Jericho (02) Car Rental Orabi, Mob: 050-405 095 • Petra/Allenby Bridge Branch, Tel: 940 0494, Fax:
940 0493 • Taxis Petra, Tel: 232 2525
Nablus (09) Car Rental Orabi, Tel: 238 3383 • Taxis Al-Ittimad, Tel: 237 1439 • Al-Madina, Tel: 237
3501
Ramallah & Al-Bireh (02) Car Rental Good Luck, Tel: 234 2160 • MENA, Tel: 296 5744 • Orabi, Tel:
240 3521 • Petra, Tel: 295 2602 • TWINS, Tel: 296 4688 • Taxis Al-Bireh, Tel: 240 2956 • Al-Masyoun
Taxi, Tel: 295 2230 • Al-Salam, Tel: 295 5805 • Al-Wafa, Tel: 295 5444 • Al-Itihad, Tel: 295 5887 • Hinnawi
Taxi, Tel: 295 6302, 295 6186 • Omaya, Tel: 295 6120 • Shamma' Taxi Co., Tel: 296 0957
Gaza Strip (08) Car Rental Al-Ahli, Tel: 282 8534 • Al-Farouq, Tel: 284 2755 • Al Rayyes, Tel:
286 3063 • Imad, Tel: 286 4000 • Luzun, Tel: 282 2628 • Palestine, Tel: 282 3841 • Yafa, Tel: 282 5127
• Taxis Al-Marwa, Tel: 284 8887 • Al-Nasser, Tel: 286 1844, 286 7845 • Al-Wafa, Tel: 284 9144, 282 4465
• Azhar, Tel: 286 8858 • El-Gherbawi, Tel: 286 3133 • Emad Travels, Tel: 286 4000, 286 5390 • Midan
Filastin, Tel: 286 5242
East Jerusalem (02) 4M Travel Agency, Tel: 627 1414, Fax: 628 4701, info@4m-travel.com, www.4m-travel.com
• Abdo Tourist & Travel , Tel: 628 1865, Fax: 627 2973, abdotours@hotmail.com • Aeolus Tours, Tel: 050-635 5496,
Fax: 656 5823, aeolus@aeolus-ltd.com • Albina Tours Ltd., Tel: 628 3397, Fax: 628 1215, albina@netvision.net.il;
info@albinatours.com, www.albinatours.com, • Arab Tourist Agency (ATA), Tel: 627 7442, Fax: 628 4366, jack@a.
t.a.wslmail.com • Aswar Tourism Services, Tel: 628 2183, Fax: 628 2189, hai_mou_t_s@yahoo.com • Atic Tours
& Travel Ltd., Tel: 628 6159, Fax: 626 4023, info@atictour.com, www.atictour.com • Awad & Co. Tourist Agency,
Tel: 628 4021, Fax: 628 7990, admin@awad.tours.com, www.awad-tours.com • Aweidah Bros. Co., Tel: 628 2365,
Fax: 628 2366, aweidah@netvision.net.il, www.aweidah.com • Ayoub Caravan Tours, Tel: 628 4361, Fax: 628 5804
caravan@palnet.com • B. Peace Tours & Travel, Tel: 626 1876, Fax: 626 2065, b.peacetours@bezeqint.net • Bible
Land Tours, Tel: 627 1169, Fax: 627 2218, links@palnet.com • Blessed Land Tours, Tel: 628 6592, Fax: 628 5812,
e-mail: blt@blessedland.com, www.blessedland.com • Carawan Tours and Travel, Tel: 628 1244, Fax: 628 1406,
carawan@jrol.com, www.carawan-tours.com • Daher Travel, Tel: 628 3235, Fax: 627 1574, dahert@netvision.net.il,
www.dahertravel.com • Dajani Palestine Tours, Tel: 626 4768, Fax: 627 6927, dajani@netvision.net.il • Dakkak
Tours Agency, Tel: 628 2525, Fax: 628 2526, dakkak@netmedia.net.il • Gates of Jerusalem Travel Agency, Tel: 234
4365, Fax: 234 3835, gates@alqudsnet.com • George Garabedian Co., Tel: 628 3398, Fax: 628 7896, ggc@ggc-jer.
com • Golden Dome Company for Hajj& Umra Services, Tel: 628 0770, Fax: 628 5912 • Guiding Star Ltd., Tel:
627 3150, Fax: 627 3147, mark@guidingstar2.com, www.guidingstarltd.com • Holy Jerusalem Tours & Travel, Tel:
540 1668; Fax: 540 0963, info@holyjerusalemtours.com, www.holyjerusalemtours.com • Holy Land Tours, Tel: 532
3232, Fax: 532 3292, info@holylandtours.biz • J. Sylvia Tours, Tel: 628 1146, Fax: 628 8277, sylviatours@yahoo.com
• Jata Travel Ltd., Tel: 627 5001, Fax: 627 5003, jatatraveltd@hotmail.com • Jiro Tours, Tel: 627 3766, Fax: 628
1020, jiro@netvision.net.il, www.jirotours.com • Jordan Travel Agency, Tel: 628 4052, Fax: 628 7621 • KIM's Tourist
& Travel Agency, Tel: 627 9725, Fax: 627 4626, kim@shabaka.net, www.kimstours.com • Lawrence Tours & Travel,
Tel: 628 4867, Fax: 627 1285, info@lawrence-tours.com • Mt. of Olives Tours Ltd., Tel: 627 1122, Fax: 628 5551
moot@netvision.net.il, www.olivetours.com • Nawas Tourist Agency Ltd., Tel: 628 2491, Fax: 628 5755 • Near
East Tourist Agency (NET), Tel: 532 8706, Fax: 532 8701, Jerusalem@netours.com, www.netours.com • O.S. Hotel
Services, Tel: 628 9260, Fax: 626 4979, oshtls@alqudsnet.com • Overseas Travel Bureau, Tel: 628 7090, Fax:
628 4442, otb@netvision.net.il • Royal Orient Tours & Travel, Tel: 626 4181/2, Fax: 626 4186, info@royal-orient.
net • Safieh Tours & Travel, Tel: 626 4447, Fax: 628 4430 • Samara Tourist & Travel Agency, Tel: 627 6133. Fax:
80 81

627 1956, samto@palnet.com • Shepherds Tours & Travel, Tel: 628 4121, Fax: 628 0251, info@shepherdstours.
com • Shweiki Tours Ltd., Tel: 673 6711, Fax: 673 6966 • Sindbad Travel Tourist Agency, Tel: 627 2165, Fax:
627 2169, sindbad1@bezeqint.net, www.Sindbad-Travel.com • Siniora Star Tours, Tel: 628 6373, Fax: 628 9078,
travel@siniora.net • Terra Sancta Tourist Co, Tel: 628 4733, Fax: 626 4472 • The Pioneer Links Travel &
Tourism Bureau, Tel: 626 1963, Fax: 628 4714, www.pioneer-links.com • Tony Tours Ltd., Tel: 244 2050, Fax: 244
2052, ihab64@012.net.il • United Travel Ltd., Tel: 583 3614, Fax: 583 6190, unidas@bezeqint.net, www.unitedtravelltd.
com • Universal Tourist Agency, Tel: 628 4383, Fax: 626 4448, uta-j@zahav.net.il, www.universal-jer.com • Zatarah
Tourist & Travel Agency, Tel: 627 2725, Fax: 628 9873, zaatarah@jrol.com
Bethlehem (02) Angels Tours and Travel, Tel: 277 5813, Fax: 277 5814, angels@p-ol.com, www.angelstours.
com.ps • Arab Agency Travel & Tourism, Tel: 274 1872, Fax: 274 2431, tourism@aca-palestine.com, www.crowntours.com
• Crown Tours & Travel Co. Ltd., Tel: 274 0911, Fax: 274 0910, crowntt@p-ol.com, www.crown-tours.
com • Four Seasons Co. Tourism & Travel, Tel: 277 4401, Fax: 277 4402, fseasons@p-ol.com • Gloria Tours
& Travel, Tel: 274 0835, Fax: 274 3021, gloria@p-ol.com • Golden Gate Tours & Travel, Tel: 276 6044, Fax: 276
6045, ggtours@palnet.com • Kukali Travel & Tours, Tel: 277 3047, Fax: 277 2034, kukali@p-ol.com • Lama Tours
International, Tel: 274 3717, Fax: 274 3747, litco@p-ol.com • Millennium Transportation, TeleFax: 676 7727,
050-242 270 • Mousallam Int'l Tours, Tel: 277 0054, Fax: 277 0054, Mitours@palnet.com • Nativity Travel,
Tel: 274 2966, Fax: 274 4546 • Sky Lark Tours and Travel, Tel: 274 2886, Fax: 276 4962, skylark@palnet.com •
Terra Santa Tourist Co., Tel: 277 0249 Fax: 277 0250
Beit Jala (02) Guiding Star Ltd., Tel: 276 5970, Fax: 276 5971, info@guidingstar2.com
Beit Sahour (02) Alternative Tourism Group, Tel: 277 2151, Fax: 277 2211, e-mail: atg@p-ol.com, www.
patg.org • Brothers Travel & Tours, Tel: 277 5188, Fax: 277 5189, holyland@brostours.com, www.brostours.com
• Magi Tours, Telefax: 277 5798, magitours@spidernet.ps
Hebron (02) Al Amir Tours, Telefax: 221 2065, alamiredu@yahoo.com • Alkiram Tourism, Tel: 225 6501/2,
Fax: 225 6504, alkiram@hebronet.com • Al-Haya Travel & Tourism, Tel: 229 3108, Fax: 229 7496 • Al-Salam
Travel and Tours Co., Tel: 221 5574, Fax: 223 3747 • Arab Nisr Travel & Tourism, Tel: 221 5970/1, Fax: 229 2730/1,
arabnisr@yahoo.com • Sabeen Travel Tourism, Telefax: 229 4775, sabeenco@yahoo.com
Ramallah (02) Al-Asmar Travel Agency, Telefax: 295 4140, 296 5775, asmar@p-ol.com • Al Awdah Tourism
& Travel, Tel: 295 2597, Fax: 295 2989 • All Middle East Pilgrimage and Tourism Coordination Office, Telefax:
289 8123, admin@historicholyland.com, www.ameptco.com • Amani Tours, Telefax: 298 7013, amanitr@p-ol.com •
Anwar Travel Agency, Tel: 295 6388, Fax: 295 6517, alaa@palnet.com • Arab Office for Travel & Tourism, Tel: 295
6640, Fax: 295 1331 • Atlas Tours & Travel, Tel: 295 2180, Fax: 298 6395, www.atlasavia.com • Darwish Travel
Agency, Tel: 295 6221, Fax: 295 7940 • Golden Globe Tours, Tel: 296 5111, Fax: 296 5110, gg-tours@palnet.com
• Issis & Co., Tel: 295 6250, Fax: 295 4305 • Jordan River Tourist & Travel Agency, Tel: 298 0523, Fax: 298
0524 • Kashou' Travel Agency, Tel: 295 5229, Fax: 295 3107, mkashou@palnet.com • The Pioneer Links Travel
& Tourism Bureau, Tel: 240 7859, Fax: 240 7860, pioneer@pioneer-links.com • Rahhal Tours & Travel, Tel: 240
3256, Fax: 240 6692, rahhal@mail.com • Raha Tours and Travel, Tel: 296 1780, Fax: 296 1782, raha@palnet.com,
www.rahatravel.com • Ramallah Travel Agency, Tel: 295 3692, Fax: 295 5029, admin@kaoud.org, www.kaoud.org
• Reem Travel Agency, Tel: 295 3871, Fax: 295 3871 • Royal Tours, Tel: 296 6350/1 Fax: 296 6635 • Sabeen
Travel Tourism, Telefax: 240 5931, sabeenco@yahoo.com • Salah Tours, Tel: 295 9931, Fax: 298 7206 • Shbat
& Abdul Nur, Tel: 295 6267, Fax: 295 7246 • Skyway Tourist Agency, Telefax: 296 5090
Jenin (04) Asia Travel Tourism, Telefax: 243 5157, www.asia-tourism.net • Al Sadeq Travel & Tourism, Tel:
243 8055, Fax: 243 8057, email: amr_jarrar@yahoo.com
Nablus (09) Dream Travel & Tourism, Tel: 233 5056, Fax: 237 2069 • Top Tour, Tel: 238 9159, Fax: 238 1425,
toptourandtravel@yahoo.com • Yaish International Tours, Telefax: 238 1410, 238 1437, yaishtrl@palnet.com
Gaza Strip (08) Al-Muntazah Travel Agency, Tel: 282 7919 Fax: 282 4923 • Halabi Tours and Travel Co.,
Tel: 282 3704, Fax: 286 6075, halabitours@email.com, www.halabitours.ps • Maxim Tours, Tel : 282 4415 Fax: 286
7596 • National Tourist Office, Tel: 286 0616 Fax: 286 0682, shurafa@mtcgaza.com • Time Travel Ltd., Tel: 283
6775, Fax: 283 6855, timetravel@marna.com
Air France and KLM, Tel: 02-628 2535/6 (Jerusa lem), Tel: 08-286 0616 (Gaza) • Air Malta, Tel: 02-298 6395
(Ramallah) • Air Sinai - Varig, Tel: 02-627 2725 (Jerusalem), Tel: 08-282 1530 (Gaza) • Alitalia, Tel: 02-628
3515/6788 (Jerusalem) • British Airways, Tel: 02-628 8654 (Jerusalem) • Continental Airlines, Tel. 02-626
0606 (Jerusalem) • Cyprus Airways, Tel: 02-240 4894 (Al-Bireh) • Egypt Air, Tel: 02-298 6950/49 (Ramallah),
Tel: 08-282 1530 (Gaza) • Emirates Airlines, Tel: 02-296 1780, (Ramallah) • Gulf Air, Tel: 09-238 6312 (Nablus),
Tel: 02-295 3912/3 (Ramallah) • Iberia, Tel: 02-628 3235/7238 (Jerusalem) • Lufthansa, Tel: 09-238 2065 (Nablus)
• Malev-Hungarian Airlines, Tel: 02-295 2180 (Ramallah) • Palestine Airlines, Tel: 08-282 2800 (Gaza), Tel:
08-282 9526/7 (Gaza) • Qatar Airways, Tel: 02-240 4895 (Al-Bireh), Tel: 08-284 2303 (Gaza), Royal Jordanian
Airways, Tel: 02-240 5060 (Ramallah), Tel: 08-282 5403/13 (Gaza) • SN Brussels Airlines, Tel: 02-295 2180
(Ramallah), SAS Scandinavian • Airlines, Tel: 02-628 3235/7238 (Jerusalem) • Singapore Airlines, Tel:
02-295 2180 (Ramallah) • South African Airways, Tel: 02-628 6257 (Jerusalem) • Swiss International
Airlines, Tel: 02-295 2180 (Ramallah) • Tunis Air, Tel: 02-298 7013 (Ramallah), Tel: 08-286 0616 (Gaza) •
Turkish Airlines, Tel: 02-277 0130 (Bethlehem)
Airport Information Gaza International Airport, Tel: 08-213 4289 • Ben Gurion Airport, Tel:
03-972 3344
CONSULATES
East Jerusalem (02) Apostolic Delegation, Tel: 628 2298, Fax: 628 1880 • Belgium, Tel: 582 8263, Fax:
581 4063, e-mail: jerusalem@diplobel.org • European Community - Delegation to the OPT, Tel: 541 5888,
Fax: 541 5848 • France, Tel: 582 8250, Fax: 582 0032 • Great Britain, Tel: 541 4100, Fax: 532, 2368, britain.
jerusalem@fco.gov.uk, www.britishconsulate.org • Greece, Tel: 582 8316, Fax: 532 5392 • Italy, Tel 582 2170, Fax:
561 9190 • Spain, Tel: 582 8006, Fax: 582 8065 • Sweden, Tel: 582 8212, Fax: 582 8801 • Turkey, Tel: 591 0555-7,
Fax: 582 0214, e-mail: turkudus@netvision.net.il • United States of America, Tel: 622 7230, Fax: 625 9270
REPRESENTATIVE OFFICES TO THE PNA
Ramallah & Al-Bireh (02) Australia, Tel: 240 7710, Fax: 240 8290, austrep@palnet.com, ausaid@palnet.
com • Austria, Tel: 240 1477, Fax: 240 0479 • Brazil, Tel. 295 3753, Fax 295 3756, admin-office@rep-brazil.org •
Canada, Tel: 295 8604, Fax: 295 8606 • Chile, Tel: 296 0850, Fax: 298 4768, chileram@palnet.com • Cyprus,
Tel: 240 6959, Fax: 240 4897 • Czech Republic, Tel: 296 5595, Fax: 296 5596 • Denmark, Tel: 240 2330, Fax:
240 0331 • Finland, Tel: 240 0340, Fax: 240 0343 • Germany, Tel: 298 4788, Fax: 298 4786, gerrprof@palnet.
com • Hungary, Tel: 240 7676, Fax: 240 7678, humisram@palnet.com • India, Tel: 290 3033, Fax: 290 3035,
roi_ramallah@palnet.com • Ireland, Tel: 240 6811/2/3, Fax: 240 6816, irishrep@palnet.com • Norway, Tel: 234
5050, Fax: 234 5079, repram@mfa.no • Poland, Tel: 2971318, Fax: 2971319 • Portugal, Tel: 240 7291/3, Fax:
240 7294 • Russian Federation, Tel: 240 0970, Fax: 240 0971 • South Africa, Tel: 298 7355, Fax: 298 7356,
sarep@sarep.org , www.sarep.org • Switzerland, Tel: 240 8360, e-mail: vertretung@rah.rep.admin.ch • The
Netherlands, Tel. 240 6639, Fax. 240 9638 • The People’s Republic of China, Tel: 295 1222, Fax: 295 1221,
chinaemb_ps@mfa.gov.cn
Gaza Strip (08) Egypt, Tel: 282 4290, Fax: 282 0718 • Germany, Tel: 282 5584, Fax: 284 4855 • Japan,
Tel: 284 2406, Fax: 284 2416 • Jordan, Tel: 282 5134, Fax: 282 5124 • Morocco, Tel: 282 4264, Fax: 282 4104
• Norway, Tel: 282 4615, Fax: 282 1902 • Qatar, Tel: 282 5922, Fax: 282 5932 • South Africa, Tel: 284 1313,
Fax: 284 1333 • Tunisia, Tel: 282 5018, Fax: 282 5028 • UNITED NATIONS & INTERNATIONAL OR GA NI-
ZATIONS FAO - Food and Agriculture Organization of the United Nations Jerusalem (02), TeleFax: 532 2757, 532 1950,
registry.fao@undp.org, www.fao.org • IBRD, - International Bank for Reconstruction and De vel opment (World
Bank), West Bank (02), Tel: 236 6500 Fax: 236 6543, Gaza (08) Tel: 282 4746 Fax: 282 4296, firstletterofsurname.
familyname@worldbank.org • IMF, - International Monetary Fund, www.imf.org, Gaza (08), Tel: 282 5913; Fax:
282 5923, West Bank (02), Tel: 236 6530; Fax: 236 6543 • ILO - International Labor Organization, Jerusalem
(02), Tel: 626 0212, 628 0933, Fax: 627 6746, Khaled.doudine@undp.org, Ramallah (02), Tel: 290 0022 Fax: 290
0023, Nablus (09), Tel: 237 5692 Tel: 233 8371, Fax: 233 8370 • OHCHR - Office of the High Commissioner For
Human Rights, Gaza (08), Tel: 282 7021, Fax: 282 7321, ohchr@undp.org, West Bank Office, Telefax: 02-296 5534
• UNESCO - United Nations Educational, Scientific, and Cultural Organization, Ramallah (02), Tel: 295 9740,
Fax: 295 9741, unesco@palnet.com • UNFPA - United Nations Population Fund, Jerusalem (02), Tel: 581 7292,
Fax: 581 7382, unfpa.ps@undp.org, www.unfpa.ps • UNICEF - United Nations Children's Fund, Jerusalem (02),
Tel: 583 0013,4 Fax: 583 0806, Gaza (08), Tel: 286 2400 Fax: 286 2800, Jerusalem@unicef.org • UNIFEM - United
Nations Development Fund for Women, Tel: 02-626 8200, Fax: 02-626 8222, unifem@palnet.com • UN OCHA
– United Nations Office for Coordination of Humanitarian Affairs, Tel: 02-582 9962/02 - 582 5853, Fax: 02-582
5841, ochaopt@un.org, www.ochaopt.org • UNRWA - United Nations Relief and Works Agency, Gaza (08), Tel:
677 7333, Fax: 677 7555, unrwapio@unrwa.org, West Bank (02), Tel: 589 0401, Fax: 532 2714, firstletterofsurname.
familyname @unrwa.org • UNSCO - United Nations Office of the Special Coordinator in the Occupied Territories,
Gaza (08) Tel: 284 3555, Fax: 282 0966, unsco1@palnet.com • UNTSO - United Nations Truce Supervision
Organization, Jerusalem (02), Tel: 568 7222 - 568 7444, Fax: 568 7400, DPKO-UNTSO-admin@un.org • WFP
- World Food Programme, Gaza (08), Tel: 282 7463, Fax: 282 7921, Jerusalem (02), Tel: 540 1340, Fax: 540 1227,
Arnold.Vercken@wfp.org • WHO - World Health Organization, Jerusalem (02), Tel: 540 0595 Fax: 581 0193,
who@papp.undp.org, Gaza (08) Tel: 282 2033 Fax: 284 5409, who@palnet.com
United Nations Development Programme (UNDP)
Programme of Assistance to the Palestinian People (PAPP)
4 Al-Ya'qubi Street, Jerusalem, Tel: 02-6268200, Fax: 02-6268222
E-mail: registry.papp@undp.org / URL: http://www.papp.undp.org
82 83

East Jerusalem (02) Hospitals, Augusta Victoria, Tel: 627 9911 • Dajani Maternity, Tel: 583 3906
• Hadassah (Ein Kerem) Tel: 677 7111 • Hadassah (Mt. Scopus), Tel: 584 4111 • Maqassed, Tel: 627
0222 • Red Crescent Maternity, Tel: 628 6694 • St. John's Opthalmic, Tel: 582 8325 • St. Joseph, Tel:
582 8188 • Clinics and Centers Arab Health Center, Tel: 628 8726 • CHS Clinics, Tel: 628 0602/0499 •
Ibn Sina Medical Center, Tel: 540 0083/9, 532 2536 • Jerusalem First Aid Clinic, Tel: 626 4055 • Medical
Relief Women's, Health Clinic, Tel: 583 3510 • Palestinian Counseling Center, Tel: 656 2272, 656
2627 • Peace Medical Center, Tel: 532 7111, 532 4259 • Red Crescent Society, Tel: 586 056 • Spafford
Children's Clinic, Tel: 628 4875 • The Austrian Arab Commu nity Clinic (AACC), Tel: 627 3246 • The
Jerusalem Princess Basma Center for Disabled Children, Tel: 628 3058
Bethlehem (02) Hospitals Al-Dibis Maternity, Tel: 274 4242 • Al-Hussein Government, Tel: 274 1161 •
Bethlehem Arab Society for Rehabilitation, Tel: 274 4049-51, Fax: 274 4053 • Caritas Baby, Tel: 275 8500,
Fax: 275 8501 • Mental Health, Tel: 274 1155 • Shepherd’s Field Hospital, Tel: 277 5092 • St. Mary's
Maternity, Tel: 274 2443 • The Holy Family, Tel: 274 1151, Fax: 274 1154 Clinics and Centers Beit Shour
Medical Center, Tel: 279 4443 • Bethlehem Dental Center, Tel: 274 3303
Hebron (02) Hos pi tals Amira Alia, Tel: 222 8126 • Al-Ahli, Tel: 222 0212 • Al-Meezan, Tel: 225 7400/1 •
Al-Za'tari, Tel: 222 9035 • Hamdan, Tel: 228 1860 • Mohammed Ali, Tel: 225 3883/4 • Shaheera, Tel: 222
6982 • St. John's Opthalmic, Tel: 223 5042 • The Red Crescent, Tel: 222 8333 • Yattah Governmental
Hospital, Tel: 227 1017 / 227 1019 Clinics and Centers Red Crescent Society, Tel: 222 7450 • UPMRC,
Tel: 222 6663
Jericho (02) Hospitals Jericho Government, Tel: 232 1967/8/9 Clinics and Centers UPMRC, Tel:
232 2148
Nablus (09) Hospitals Al-Aqsa Hospital and Medical Center, Tel: 09 294 7666 • Al-Ittihad, Tel: 237
1491 • Al-Watani, Tel: 238 0039 • Al-Zakat Hospital (TolKarem), Tel: 09 268 0680 • Aqraba Maternity
Home, Tel: 09 259 8550 • Rafidia, Tel: 239 0390 • Salfit Emergency Governmental Hospital, Tel: 09 251
5111 • Specialized Arab Hospital, Tel: 239 0390 • St. Luke's, Tel: 238 3818 • UNRWA Qalqilia Hospital
(Qalqiliya), Tel: 09 294 0008 Clinics and Centers Al-Amal Center, Tel: 238 3778 • Arab Medical Center,
Tel: 237 1515 • Hagar (Handicapped Equipment Center), Tel: 239 8687 • Red Crescent Society, Tel:
238 2153 • UPMRC, Tel: 283 7178
Ramallah & Al-Bireh (02) Hospitals Arabcare Hospital, Tel: 298 6420 • AL-Karmel Maternity
Home, Tel: 247 1026 • Al-Mustaqbal Hospital, Tel: 240 4562 • AL-Nather Maternity Hospital, Tel:
295 5295 • Ash-Sheikh Zayed Hospital, Tel: 298 8088 • Birziet Maternity Home, Tel: 281 0616
• Khaled Surgical Hospital, Tel: 295 5640 • Ramallah Government Hospitals, Tel: 298 2216/7
• Red Crescent Hospital, Tel: 240 6260 Clinics and Centers Arab Medical Center, Tel: 295 4334
• Arabcare Medical Center, Tel: 298 6420 • Emergency & Trauma Center, Tel: 298 8088 • Harb
Heart Center, Tel: 296 0336 • Modern Dental Center, Tel: 298 0630 • Patients' Friends Society
K. Abu Raya Re ha bili tation Centre, Tel: 295 7060/1 • Peace Medical Center, Tel: 295 9276 • Red
Crescent Society, Tel: 240 6260 • UPMRC, Tel: 298 4423, 296 0686
Gaza Strip (08) Hospitals Al-Ahli Al-Arabi, Tel: 286 3014 • Dar Al-Salam, Tel: 285 4240 • Nasser, Tel:
205 1244 • Shifa, Tel: 286 2765 Clinics and Centers Arab Medical Center, Tel: 286 2163 • Beit Hanoun
Clinic, Tel: 285 8065 • Dar Al-Shifa, Tel: 286 5520 • Hagar (Handicapped Equipment Center), Tel: 284
2636 • St. John's Opthalmic, Tel: 284 8445 • UPMRC, Tel: 282 7837
East Jerusalem (02) Arab Bank (Al-Ezzarieh), Tel: 279 6671, Fax: 279 6677 • Arab Bank (Al-Ram), Tel:
234 8710, Fax: 234 8717 • Center for Development Consultancy (CDC), Tel: 583 3183, Fax: 583 3185 •
Commer cial Bank of Palestine, Tel: 279 9886, Fax: 279 9258 •
Bethlehem (02) Arab Bank, Tel: 277 0080, Fax: 277 0088 • Arab Land Bank, Tel: 274 0861 • Cairo-Amman
Bank, Tel: 274 4971, Fax: 274 4974 • Jordan National Bank, Tel: 277 0351, Fax: 277 0354 • Bank of Palestine
Ltd., Tel: 276 5515/6, Fax: 276 5517 • Palestine Investment Bank, Tel: 277 0888, Fax: 277 0889
Hebron (02) Al-Ahli Bank, Tel: 222 4801/2/3/4 • Arab Bank, Tel: 222 6410, Fax: 222 6418 • Bank of
Palestine Ltd., Tel: 225 0001/2/3 • Cairo-Amman Bank, (Wadi Al-Tuffah) Tel: 222 5353/4/5 • Cairo-Amman
Bank, (Al-Balad) Tel: 222 9803/4 • Cairo-Amman Bank, (The Islamic Branch) Tel: 222 7877 • Islamic Arab
Bank, Tel: 2254156/7 • Islamic Bank, Tel: 222 6768 • Jordan Bank, Tel: 222 4351/2/3/4 • Palestine
Investment Bank, Tel: 225 2701/2/3/4 • The Housing Bank, Tel: 225 0055
Ramallah (02) Arab Bank, (Al-Balad) Tel: 298 6480, Fax: 298 6488 • Arab Bank, (Al-Bireh), Tel: 295 9581,
Fax: 295 9588 •Arab Bank, (Al-Manara) Tel: 295 4821, Fax: 295 4824 • Arab Land Bank, Tel: 295 8421 •
Bank of Palestine Ltd., Tel: 298 5921, Fax: 298 5920 • Bank of Palestine Ltd., (Al-Irsal) Tel: 296 6860, Fax:
296 6864 • Beit Al-Mal Holdings, Tel: 298 6916, Fax: 298 6916 • HSBC Bank Middle East, Tel: 298 7802,
Fax: 298 7804 • Cairo-Amman Bank, Tel: 298 3500, Fax: 295 5437 • The Center for Private Enterprise
Development, Tel: 298 6786, Fax: 298 6787 • Commercial Bank of Palestine, Tel: 295 4141, Fax: 295 4145
• Cooperative Development Unit, Tel: 290 0029, Fax: 290 0029 • Deutsche Ausgleichsbank (DTA),
Tel: 298 4462, Fax: 295 2610 • The Housing Bank, Tel: 298 6270, Fax: 298 6276 • International Islamic Arab
Bank, Tel: 298 0060, Fax: 298 0065 • Jordan Bank, Tel: 295 8686, Fax: 2958684 • Jordan-Gulf Bank, Tel:
298 7680, Fax: 298 7682 • Jordan National Bank, Tel: 295 9343, Fax: 295 9341 • Palestine International
Bank (PIB), Tel: 298 3300, Fax: 298 3333 • Palestine Investment Bank, Tel: 298 7880, Fax: 298 7881 • Union
Bank, Tel: 298 6412, Fax: 295 6416 • World Bank, Tel: 236 6500, Fax: 236 6543
Gaza Strip (08) Arab Bank, Tel: 08-286 6288, Fax: 282 0704 • Arab Bank (Al-Rimal), Tel: 282 4729, Fax:
282 4719 • Arab Bank, (Khan Younis) Tel: 205 4775, Fax: 205 4745 • Arab Bank (Karny), Tel: 280 0020, Fax:
280 0028 • Arab Land Bank, Tel: 282 2046, Fax: 282 1099 • Bank of Palestine Ltd., Tel: 282 3272, Fax: 286
5667 • Beit Al-Mal Holdings, Tel: 282 0722, Fax: 282 5786 • Cairo-Amman Bank, Tel: 282 4950, Fax: 282
4830 • Commercial Bank of Palestine, Tel: 282 5806, Fax: 282 5816 • The Housing Bank, Tel: 282 6322,
Fax: 286 1143 • Jordan Bank, Tel: 282 0707, Fax: 282 4341 • Palestine Development Fund, Tel: 282 4286,
Fax: 282 4286 • Palestine International Bank (PIB), Tel: 284 4333, Fax: 284 4303 • Palestine Investment
Bank, Tel: 282 2105, Fax: 282 2107
Nablus (09) Arab Bank, Tel: 238 2340, Fax: 238 2351 • Arab Bank (Askar), Tel: 231 1694, Fax: 234 2076
• Arab Land Bank, Tel: 238 3651, Fax: 238 3650 • Bank of Palestine Ltd., Tel: 238 2030, Fax: 238 2923 •
Bank of Palestine (Al-Misbah), Tel: 231 1460, Fax: 231 1922 • Cairo-Amman Bank, Tel: 238 1301, Fax: 238
1590 • Commercial Bank of Palestine, Tel: 238 5160, Fax: 238 5169 • The Housing Bank, Tel: 238 6060,
Fax: 238 6066 • Jordan Bank, Tel: 238 1120, Fax: 238 1126 • Jordan-Gulf Bank, Tel: 238 2191, Fax: 238
1953 • Jordan-Kuwait Bank, Tel: 237 7223, Fax: 237 7181 • Jordan-National Bank, Tel: 238 2280, Fax: 238
2283 • Palestine Investment Bank, Tel: 238 5051, Fax: 238 5057
City Fire Ambulance Police
Jerusalem* 02-6282222 101 100
CHS (Old City Jerusalem) 101 / 050-319120
Bethlehem 02-274 1123 101 / 02-274 4222 02-274 8231
Gaza 08-2863633 101 / 08-2863633 08-2863400
Hebron 102/22 28121-2-3 101 100
Jericho 02-232 2658 101 / 02-232 1170 02-232 2521
Jenin 04-250 1225 101 / 04-250 2601 04-250 1035
Nablus 09-238 3444 101 / 09-238 0399 09-238 3518
Ramallah 02-295 6102 101 / 02-240 0666 02-295 6571
Tulkarem 09-267 2106 101 / 09-267 2140 09-267 2161
Qalqilia 09-294 0440 101 / 09-294 0440 09-294 22730
Border Crossings
Allenby Bridge 02-994 2302
Arava Border 08-630 0555
Eretz Crossing 08-674 1672
Rafah Border 08-673 4205
Sheikh Hussien 04-609 3410
Tourism and An tiq uities
Police
Bethlehem 02-277 0750/1
Gaza 08-282 9017
Jericho 02-232 4011
Nablus 09-385 244
Calls from Overseas
Dial access code, international country code (972) or (970), area
code (without the zero), desired number
84 85
Telephone Services
Information 144
Phone Repairs* 166
Telegrams* 171
Time* 155
Wake Up* 174
International operator* 188
Weather 03-966 8855
* can only be called from East
Jerusalem

Population and Demography (revised - 2005)
Projected Population (15/11/2005)
Palestinian Territory .................................................................................................................3,809,363
West Bank (all Governorate) .....................................................................................................2,399,314
Gaza Strip .................................................................................................................................1,410,049
Jerusalem Governorate ...............................................................................................................401,617
Projected Population by Age (Mid 2005)
0-17 years ................................................................................................................................. 52.7%
18-64 ........................................................................................................................................ 44.2%
65+ ............................................................................................................................................ 3.1%
Sex Ratio (2005) ............................................................................................................................102.7
Fertility rate (2003) ............................................................................................................................5.6
Population Natural Increase Rate (2005)*** .......................................................................................3.3
Land Use and Agriculture
Palestinian Territory (PT) Area (Km2) ...............................................................................................6,020
Area of PT by Type of Use (deferent reference periods)
• Agricultural Land (2004) ............................................................................................................... 24.7%
• Forest and Wooded Land (2003) ................................................................................................... 1.5%
• Palestinian Built-up Land (2000) .................................................................................................... 9.7%
Area of built-up land in Israeli Settlements of the total area of West Bank (August, 2004) .............. 3.3%
Cultivated Area (Km2)-2003/2004 .................................................................................................1,824
Education (2004/2005)
Illireracy rate for persons 15 years and over (2004)*** ..................................................................... 7.7%
No. of schools ..................................................................................................................................2,192
No. of school teachers ...................................................................................................................38,805
No. of school students ..............................................................................................................1,043,935
Students per class (schools) .............................................................................................................35.0
Drop-out rate (schools 2003/2004) ................................................................................................... 0.9%
Repetition rate (schools 2003/2004) ................................................................................................. 1.4%
Health (2003-2004)
No. of hospitals (2004) ..........................................................................................................................74
No. of Primary Health Care centers (2004) .........................................................................................731
Doctors per 1000 population (2004) ...................................................................................................1.56
Nurse per 1000 population (2004) ......................................................................................................1.93
Beds per 1000 population (2004) .........................................................................................................1.4
Insured persons (2004)*** .............................................................................................................. 76.1%
Infant mortality rate per 1000 live birth (1999-2003)*** ......................................................................24.2
Child mortality rate per 1000 live birth (1999-2003)*** ......................................................................28.3
Stunting among children (under 5 years) (2004)*** ......................................................................... 9.9%
Wasting among children (under 5 years) (2004)*** .......................................................................... 2.8%
Percentage of pregnant women who received antenatal care (2004) ............................................ 95.6%
Percentage of smokers (12 years and over ) (2004) ...................................................................... 19.6%
Culture (2004)
No. of mosques (in operation) ..........................................................................................................1,900
No. of churchs ....................................................................................................................................149
No. of newspapers (in operation) ..........................................................................................................13
No. of museums (in operation) ................................................................................................................4
No. of cultural centers (in operation) .....................................................................................................62
Information & Communication Technology (2004)
Availability of TV sets ..................................................................................................................... 93.4%
Availability of satellite dish for household having TV set ................................................................ 69.5%
Availability of computers at home ................................................................................................... 26.4%
Availability of Internet at home ......................................................................................................... 9.2%
Persons (10 years and over) have acces to the Internet .................................................................11.9%
Living Standards and Humanitarian Aid (April-June, 2004)
Percentage of Households bellow poverty line .............................................................................. 58.1%
Number of Individuals bellow poverty line .................................................................................2,213,000
Percentage of households that lost more than half of their income
during Al-Aqsa Intifada .................................................................................................................. 62.5%
Percentage of households that indicated their need for assistance ............................................... 71.8%
Labour Force (3rd Quarter 2005) Males Females
Labour Force participation rate ................................................................................ 68.6% 14.2%
Unemployment rate in Palestinian Territory ............................................................. 22.3% 24.7%
Unemployment rate in West Bank ........................................................................... 19.5% 21.4%
Unemployment rate in Gaza Strip ........................................................................... 28.1% 34.9%
Average net daily wage for employees working
in the Palestinian Territory (US$) ................................................................................ 15.9 15.4
Percentage of working children (5-17 years) - 2004 ............................................ 5.3% 0.7%
Economics
GDP (2003-million US$)-at constant prices (RWB and GS)*** .....................................................4,165.3
GNI (2003-million US$)-at constant prices (RWB and GS)*** .......................................................4,499.1
CPI and percent change in Palestenian Terrotiry
in October 2005 Compare with September 2005 ................................................... 146.52 +1.93%
Number of establishments in operation in the private sector by economic activity (2004)***
Mining and Quarrying .....................................................................................................................211
Manufacturing ............................................................................................................................13,177
Electricity and Water supply ............................................................................................................510
Construction ....................................................................................................................................704
Commerce .................................................................................................................................55,048
Transportation, storage and communication ...................................................................................873
Hotels and Restaurants ..............................................................................................................4,192
Financial Intermediation ..................................................................................................................725
Real Estate, Renting and Business Activities ..............................................................................3,902
Education .....................................................................................................................................1,960
Health and Social work ................................................................................................................3,682
Other Community, Social and Personal Services .......................................................................6,414
Imports (2003-million US$) * ........................................................................................................2,781.4
Exports (2003-million US$) * ...........................................................................................................443.1
Hotels (3rd Quarter, 2005 )
Room occupancy rate ..................................................................................................................... 16.6%
Bed occupancy rate ........................................................................................................................ 13.3%
Environment
Available quantities of water (2004-mcm) ........................................................................................295.8
Connected households to wastewater network (2005) ................................................................... 44.7%
Housing Conditions (2004)
Average number of rooms in housing units ..........................................................................................3.4
Average number of persons per room (housing density)*** .................................................................1.8
(RWB and GS) = Remaining West Bank and Gaza Strip
* RWB and GS at constant prices: 1997 is the base year: revised version
** It's primary data
*** Revised figures
86 87
Prepared by the Palestinian Central Bu reau of Sta tis tics
Tel: 02-240 6340, Fax: 02-240 6343
Email: diwan@pcbs.gov.ps
URL: www.pcbs.gov.ps

As Palestine continues its struggle for independence, it has already begun to acquire sovereign cyberspace
recognition. A difficult three-year international debate resulted in the "Occupied Palestinian Territory" being
officially assigned the two-letter suffix, ".ps," in the ISO 3166-1 list for the representation of names of countries
or territories. The successful struggle to attain country code 970 led the way for the Internet Corporation for
Associated Names and Numbers (ICANN), the international corporation that manages the country code Top-Level
Domain (ccTLD) system on the Internet, on 22 March 2000, to assign Palestine its unique country identifier,
".ps," in line with other sovereign nations such as .fr for France and .ca for Canada.
ARTS AND CULTURE: Ashtar Theater www.ashtar-theatre.org, Al-Kasaba Theatre and Cinematheque
www.alkasaba.org, Al-Ma'mal Foundation for Contemporary Art www.almamalfoundation.org, ArtSchool
Palestine www.artschoolpalestine.com, Baha Boukhari's website www.baha-cartoon.net, Khalil Sakakini
Cultural Center (Ramallah) www.sakakini.org, Paltel Virtual Gallery(Birzeit University) www.virtualgallery.
birzeit.edu, Rim Banna www.rimbanna.com, RIWAQ: Centre for Architectural Conservation www.riwaq.org,
Sunbula (fair trade/crafts) www.sunbula.org, The International Center of Bethlehem (Dar Annadwa) www.
annadwa.org, The Popular Arts Centre www.popularartcentre.org, Shammout.com www.shammout.com,
Pal es tinian Pottery www.pal es tinianpottery.com, A.M. Qattan Foundation www.qattanfoundation.org
BUSINESS AND ECONOMY: Arab Pal es tinian In vestment Com pany www.apic-pal.com, The Palestinian
Economic Council for De vel opment and Re con struction (PECDAR) www.pecdar.org, Pal es tinian Securities
Ex change, Ltd. www.p-s-e.com, Massar www.massar.com, Pal es tine Development and In vestment Ltd.
(PADICO) www.padico.com
DIRECTORIES, ISPs AND POR TALS: Quick-Link www.quick-link.net, Jaffa Net www.weino.com;
Palestine-Net www.palestine-net.com, Palestine On line www.p-ol.com, Palnet www.palnet.com, Al-
Quds Network www.alqudsnet.com, Palseek www.palseek.com, Paleye www.paleye.com, Al Buraq
www.alburaq.net
GOV ERNMENT: PLO Negotiations Affairs Department (NAD) www.nad-plo.org, PNA www.pna.gov.ps,
Ministry of Higher Edu cation www.mohe.gov.ps, Min is try of In dus try www.industry.gov.ps, Ministry of
Education www.moe.gov.ps, Min is try of Health www.moh.gov.ps, Gov ernnt Computer Center www.gcc.
gov.ps, Orient House www.orienthouse.org
HEALTH AND MENTAL HEALTH: Augusta Victoria Hospital www.avh.org, Gaza Community Mental
Health Programme www.gcmhp.net, Palestinian Counseling Center www.pcc-jer.org, Red Crescent
Society www.palestinercs.org, Spafford Children Clinic www.spafford-jerusalem.org, UNFPA www.
unfpa.ps, Union of Palestinian Medical Relief Committees www.upmrc.org, Bethlehem Arab Society
for Rehabilitation www.basr.org
HUMAN RIGHTS OR GANIZATIONS: Al Haq www.alhaq.org, Defence for Children International
Palestine Section www.dci-pal.org, LAW - The Pal es tinian Society for the Pro tection of Human Rights
and the Environment www.lawsociety.org, The Palestinian Centre for Human Rights www.pchrgaza.org,
BADIL www.badil.org, Women's Affairs Technical Committee (WATC) www.pal-watc.org, www.pcc-jer.
org, UNOCHA www.ochaopt.org
RESEARCH AND NEWS: Applied Research Institute - Jerusalem www.arij.org, JMCC www.jmcc.org,
PASSIA www.passia.org, MIFTAH www.miftah.org, AMIN www.amin.org, Al Quds www.alquds.com,
Al Ayyam www.al-ayyam.com, WAFA www.wafa.pna.net, Al-Hayyat Al-Jadedah www.alhayat-j.com,
Palestine Wildlife Society www.wildlife-pal.org, Ramallah on line www.ramallahonline.com, Ramattan
Studios www.ramattan.com, Palestine Mapping Centre www.palmap.org, The Palestine Monitor www.
palestinemonitor.org
TOURISM: Ministry of Tourism www.visit-palestine.com, Arab Hotel Association www.palestinehotels.
com, Arab Travel Association www.visit-holyland.com
TRAVEL AGENCIES: Al ter native Tourism Group www.patg.org, Atlas Aviation www.atlasavia.com, Awad
Tourist Agency www.awad-tours.com, Aweidah Tours www.aweidah.com, Blessed Land Travel www.
blessedland.com, Crown Tours www.crown-tours.com, Daher Travel www.dahertravel.com, Guiding
Star www.guidingstarltd.com, Halabi Tours and Travel Co. www.halabitours.ps, Jiro Tours www.jirotours.
com, Mt. of Olives Tours www.olivetours.com, Pioneer Links www.pioneer-links.com, Raha Tours www.
rahatravel.com, Ramallah Travel Agency www.kaoud.org, United Travel www.unitedtravelltd.com,
Universal Tourist Agency www.universal-jer.com
UNIVERSITIES: Birzeit University www.birzeit.edu, An-Najjah University www.najah.edu, Al-Quds Univer
sity www.alquds.edu, Al-Azhar Univeristy (Gaza) www.alazhar-gaza.edu, Arab American University
www.aauj.edu, Bethlehem University www.bethlehem.edu, Hebron University www.hebron.edu, The
Islamic University (Gaza) www.iugaza.edu, Palestine Polytechnic www.ppi.edu.
88 89

90 91
Where to Go?
Deir Quruntol
As winter crept in on us all of a
sudden, Jericho becomes the most
common destination for the next few
months, before the heat kicks in again.
After a nice meal in one of the many
restaurants that straddle the main
streets of Jericho, a good hike would be
up to the Mount of Temptation, known
in Arabic as Deir Quruntol. Built on
the edge of the mountain, the Greek
Orthodox Monastery contains a small
church that leads to the place of Jesus'
temptation. The existing monastery was
built through funding from the Russian
Orthodox Church between 1875 and
1905, as the Russian empire was about
to expire. Rasputin, the infamous advisor
to the Emperor Nicholas and Empress
Alexandra visited the monastery during
his tour of the Holy Land.
For a most spectacular view of Jericho
and the surrounding area, go to the
balcony that provides a view of the
rocky hills, the caves, the deep fall
below, and the oasis-like scenery of
the city of Jericho. The monastery and
the mountain are also accessible by
a cable-car from the tourist centre at
Elisha's Spring, opposite Tel Jericho (the
old Jericho excavation), that takes you
up to a station 100 metres away from
the monastery, thus allowing those who
cannot make the walk uphill to visit it. The
cable-cars are wheel-chair accessible.

92 93
Where to Go?
Mosque of Sayyed Hashim
The existing Mosque of Sayyed
Hashim was built in 1850, on the orders
of the Ottoman Sultan Abdul Majeed.
Some of the exquisite, very old materials
used in the mosque’s construction were
taken from the mosques and other
buildings destroyed by Napoleon’s
troops. The original Ottoman minaret was
rebuilt in 1903; the north and west aisles
were also built during the same period.
The mausoleum of Sayyed Hashim is
located in the north-western corner of
the mosque.
A mosque and hostel have been
located at this site since at least the 12th
century. The mosque had a madrasa
and was a centre for religious learning
in the 19th and parts of the 20th century.
The mosque was named to honour the
Prophet Mohammad’s great-grandfather,
Hashim, a prominent Arab trader who
had died in Gaza before the advent
of Islam in 637. Hashim was allegedly
buried in a cave inside the city walls.
The mosque was frequented by visiting
traders from Egypt, Arabia and Morocco.
Today it is one of Gaza’s most popular
mosques and is located in the Daraj
Quarter of the city.
(From Palestine: A Guide, Interlink
Publishers, 2005)

94 95
Where to Go?
Crib of Nativity
Being the birthplace of Jesus Christ,
a theatre and museum in Bethlehem
with a name like the Crib of Nativity is
just right. The place has a theatre where
they show a play with a message of
peace transmitted through a wonderful
animated show that tells the story of a
beggar leaving his city and roaming the
world in pursuit of peace. The Museum
offers magnificent three-dimensional
dioramas that take the visitor on a trip
through the Bible, starting from the
Creation and highlighting the significant
stages of the life of Jesus Christ. The
Crib also has a slide show displaying the
works of artists from around the world as
they strive to envisage the miraculous
birth of Jesus through the eyes of their
nations.
The shows are in Arabic, English
German, Italian, French, and Spanish.
The Crib of Nativity is located on Manger
Square and is open Monday through
Saturday from 9 a.m. to 9 p.m., with a
show every hour. Reservations are taken
for Sundays. For more information visit
www.cribofnativity.com

Map of Jerusalem source: Arab Hotel Association/Pecdar
96 97
Where to Go?
The Armenian Museum
Photo by Tania Manougian
Situated within the Armenian Orthodox
Monastery of St. James, the Edward and
Helen Mardigian Museum of Armenian Art
and Culture is an object of pride and joy
for all Armenians. The Museum is housed
in a two-storey complex that once served
as the Patriarchate’s theological seminary.
At the turn of the 20 th century, the complex
was converted into residential quarters
for displaced Armenian refugees fleeing
Turkish persecution. Once abandoned, it
was transformed into a museum by the
Mardigians, Armenian philanthropists.
Incomparable historical and religious
artefacts, some brought by Armenian
pilgrims, can be viewed here. Among the
museum>s unique displays are precious
hand-woven rugs, liturgical objects and
vestments, a collection of Armenian coins
and even some banknotes issued by the
first Armenian Republic. Also included are
scraps of evidence of the presence of the
10th Roman Legion, huge copper cauldrons
crafted by Armenian smiths more than half
a century ago, colourful tiles from the worldfamous
Kutahya district, an ancient map of
the world printed in Armenian, and a replica
of Guttenberg's original printing press, the
first to be established in Jerusalem in 1833.
All of these artefacts combined represent
a picturesque overview of the millennial
Armenian land, its history, religion and
cultural heritage in a variety of media.
The Mardigian Museum is open daily,
except Sundays and holidays, from 8:30
am to 4:30 pm. For more information call
02-628 2331, ext. 226.

The Last Word
Promoting Palestine
This Week in Palestine turned seven this month. I'm not sure about wiser, but
we're definitely older; actually older and fatter! The print edition today is a hundredpage
publication with a sizeable editorial content. I'm pleased to admit that the
excitement first experienced when the slim, sixteen-page issue no.1 came out,
back in December 1998, has not faded; quite the opposite I would say. The stakes,
however, are considerably higher today.
As a result of our growth and, yes, our success, we, the team of This Week
in Palestine are now confronted with a bigger challenge mainly from our wide
readership that holds us accountable to what we publish. Both our subject matter
and editorial quality are constantly being scrutinized. Whether a "high school C,"
as given by one critic or more favourable evaluations given by others, we know
that This Week in Palestine is being read and that people expect quality work,
which in turn drives us to give our best.
This Week in Palestine's allegiance remains solely to Palestine. This publication
was created to help promote Palestine locally and internationally. It is our humble
contribution to show the positive and liberal Palestine. We feel that it is our role to
spread awareness, to instil hope and even to influence opinion in favour of what
every Palestinian yearns for: an independent and free Palestine.
Our future plans are as ambitious as our dreams. For one, we will reinforce the
thematic approach of each issue that we produce while maintaining ample space
for a variety of miscellaneous articles. Some of the themes planned for future
issues include "Elections and Democracy in Palestine," "The Health Sector in
Palestine," "Palestinian Women" and "Development and Investment in Palestine."
Suggestions or contributions towards the above topics are naturally always
welcome. We are also working on building partnerships with institutions from all
sectors of the Palestinian society in order to establish symbiotic relationships
whereby these institutions will provide us with material and, in turn, we provide
them with publicity.
To maintain sustainability and guarantee further growth, we are actively
engaged in increasing our subscription lists, both the international one and the
local subscription list for non-Palestinian institutions that have overwhelmingly
and graciously accepted our proposal to pay for the copies that are delivered to
them. Regarding the international list, we have already obtained the names and
addresses of a large number of Palestinian, Arab and international institutions
involved or interested in our part of the world, particularly in the U.S.A and Europe.
We will be writing to all of them very soon. We are also finalizing a proposal to
fund the extra cost of production and delivery of around thirty copies of each new
issue of This Week in Palestine to every Palestinian embassy or representation
in the world.
Furthermore, we are in the process of redesigning our website which we hope
will be launched shortly. Other than the new look, it will contain the elements of a
world class website yet be reflective of Palestine and its people. We also intend
to make online subscription available.
Finally, after seven years of producing This Week in Palestine and nurturing
it almost daily, I feel proud of our achievement and very humbled because it is
appreciated. Season’s greetings to all.
On behalf of the team of This Week in Palestine,
Sani P. Meo
Photo by Majdi Hadid
The Publisher Papaya Tree in Jericho