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About AIC

The Alternative Information Center (AIC) was established in the 1980s to provide deep insight into the Palestinian-Israeli conflict.

Mission & Vision

The MISSION of the (AICP) is to promote the national Palestinian identity and to contribute to the building of a free.

Objectives

To contribute to the articulation and application of effective policies to advance a free and democratic Palestinian society
Articles
18 August 2022

The everlasting wait of the palestinian martyrs`s fathers

Many of them dont know what really happened with their children and they
have not be able to bury their bodies yet
Bahaa Alian died in 2016, but his father has not buried him yet because israeli
authorities never came back to him and their family his body. For this reason, they
could not to perform the mourning rituals and neither carrying him on their shoulder to
say goodbye to their child. “Having a funeral is what helps to the family to overcome
the death. We couldn´t do this, so we sometimes feel hopeless”, adds.
More than six years later, he has no notice about how his son died and he has never
received the death certificate. “We really doesn´t know the truth and are trying to
discover what actually happened to Bahaa Alian to can carry on with our lives”, he says.
“How is it possible to rest knowing that your child is in a cold room at -30C and that
you will probably never be able to recognize his or her body because he or she will
become just another number in the graveyard of numbers?”, asks.
One day, while he was working, he received a phone call which informed him that his
son had been killed by the israeli army. He tells what means to be the father of a
palestinian martyr and that it is not always something easy. “People cant see you crying
or sad because you have to be proud of your son because he has died for the country”,
explain.



Also, he says they usually find support and comfort with people who are in the same
situation. “We feel relieved when we talk with other parents who are as well fighting to
know the truth and what really happened to their children”.
Over 400 palestinian have been buried in the graveyard of the numbers (cementerio de
números), located primarily in the Palestinian district of Tiberias. They keep the bodies
in cold storage and after some time, bury them with a number which they give to the
families in order for them to know where the body is.
The withholding of remains is considered a post mortem punishment and a deterrent
measure to repress and intimidate the Palestinian people in the face of the growing
occupation.



Nadya Raja Tannous, a journalist specializing in the Israeli occupation of Palestine,
explains how in the West Bank, if a Palestinian is convicted of a crime by the State of
Israel after his death, the army can conduct a post-mortem trial, where the body is
placed in a storage facility inside Israel until the sentence is pronounced, which is what
gives rise to the so-called cemetery of numbers
Bureaucratic and legal management is slow, documentation is usually misrepresented
and it takes a long time to receive information about their children, so it is the relatives
themselves who create campaigns to speed up procedures. “We have not received
support, everyone has looked the other way”, says.

The mother of Abdul Hamid Abu Sarour says that her son was buried with another three
martyrs and that there was something strange because some dates about her son were
not right. “They gave me a statement where there were some inconsistencies. For
example, they put a foot number that was not the same which they wrote on the medical
statement and some similar happened with the clothes he wore the day he went out”.
The Jerusalem Center for Human Rights and Legal Aid (JLAC) is the one that
represents the families before the Israeli justice to request the delivery of the bodies of
the martyrs. Most of the relatives affirm that it is a slow process, sometimes it can even
last up to 2 years, which is why international pressure is so important so that the Israeli
state reconsider this policy, since this legislation agreed by the emergency regulation
that was promoted by the British Mandate government in 1945 and that is still in force
today, serves as authorization to be able to exercise the retention of the corpses of the
martyrs.
Cadaver retention policy is a way of collective punishment and is part of humans rights
violations such as the right to dignity, family life, religious freedom, property and the
prohibition of inhumane treatment.
The fight goes on. They continue without being able to see the bodies of their children
and without having an answer as to what really happened and the parents keep repeating


the same question: how do I know that my son was murde red?

Writers : Belen López, Sandra Martínez and Judith E. Castaneda
Articles
18 August 2022

More than 70 years living in a refugee camp

Three generations have growed up in this area and they still have hope to
return to their natural villages
Aida Camp is one of the three refugee camps in Bethlehem. There are around 4.500
people living in the houses that UNRWA gives them after the Nakba, in 1950 with the
idea to be possible return and to repatriate to all the Palestinians who had been expelled
from their homes under the Israeli occupation.
Aida Camp has seen growing up just three differents generations. Three generations eho
were borned in one of the three refugee camps the city of Bethlehem.




All the families who were repatriated in these refugee camps, lived in tents, where they
ate, sleeped and did it all. At first, the Aida refugee camp housed exactly 94 tents where
1.125 refugees lived togehter. They believed that this would be temporary. 10 years
later, these thents were replaced by houses of a few square meters: “the walls of some of
these first houses are still preserved, in these houses lived up to 7 people in the same
room. They had no kitchen or bathroom.” said Ahmed, one of the coordinators of the
AIC. The Palestinians families refused to live in construction housing. If they replaced
the tents with houses made of cement, it meant that the idea of return was left far
behind. It meant that they would never return to their homes. That they could never
return to their house where one day they left their suitcases, all their furniture and
memories and that they will never be able to recover it again.
One day, they closed the door with the key and never reopened. More than 75 years
have passed and many of the families continue to keep the key as the most precious
treasure of their homes. Ghassan Zboun is the third generation who live in the camp.
His maternal grandfather one day closed the door of his house and never opened it.
Ghassan and his wife Rahaf have just finished their university studies, but like many of
the young people who live in Aida, there are no job opportunities for youth. They have
one daughter with only a year, her name is Mina, she is the fourth generation who is
living in the same walls as his great-grandfather.
Little remains of the first house in which they lived, over time they have been
restructuring the house, giving it the form of a home: “my home, my town is not this,
my home is in Elaar”, says Ghassan with the key of his family’s houses in his hands:
“this key is more than 75 years old, for us it is like a family heirloom”.



Sometimes this key is known as the return key. The main entrance to the Aida camp is
formed by an arch with a key, which means for all Palestinians the feeling of returning
to their villages: Beit Jibrin, Al-Ramla, Beit-Awa, Abu-Gyas o Aleer, as it is the Zboun
family. The hope and the idea of return in the form of a key can be found in front of one
of the Israeli checkpoint gates: “many times, these gates open and soldieres start coming
to the camp” says Ahmed.
On many of its walls you can read the words “we will return”. In another of the many
walls that are found, there are the names of all the towns that one day all the refugees

from Aida left behind. There are more than 20 villages that today are under Israeli
occupation. "Here life is very simple, the streets are very narrow, you don't see trees,
you don't hear the birds sing," says one of the women who has managed to live outside
one of the Beit Lehem refugee camps. In every corner of Aida, you find a child playing.
Now, in summer, there are usually several summer camps organized by Aida Youth
Center, a cultural center for young people in the countryside, which organizes activities
for children or solidarity markets for small rural entrepreneurs. Some children of just 6
years old have just finished their school day in the camp, all of them go with their
backpacks, heading home, smiling. They run through the streets with a white t-shirt of
the camp in which you can read: "we will return”.
The UN resolution 181 was within the peace agreements for Palestine, in which they
reestabilshed the borders between Palestine and Israel, dividing the territory for the two
states. Little by little, the Palestinian territory is getting smaller and smaller: “this is like
Apartheid, but in an indirect way. The situation we experienced in 1948 and the one we
are experiencing now is very similar, before they used to throw us out of our houses by
force, now we have to leave because they won't let us live '', clarifies Ahmed. According
to UNRWA, 5.6 million people who live in camps besieged in the midst of the conflict,
to this day, continue to manage basic services in the countryside, with almost the same
resources as in 1948 for a population that while waiting for their return has grown
remarkably.
"We've been living here for a lifetime, my mother was born here and my daughter has
too, what's going to happen next?" says Ghassan. Many Palestinians ask themselves the
same question: what will happen once the lease that the UN signed comes to an end?
This contract has a duration of 99 years, of which 70 have already passed. "Normally,
these contracts are renewed by the organizations or even return to their homes, but in
this case we do not know what will happen." "I hope to return to my home once the 99-
year contract is over, I hope to see my roots and the town of my grandparents," says the
coordinator of the Aida Youth Center. “Come in 20 years and you will discover with
your own eyes what has really happened in the Palestinian refugee camps”, with the
skyline of the walled city of Bethlehem, surrounded by 7 watchtowers, in the
background. the Palestinian population continues to ask itself the same question: what
will happen after all this?

Writers : Belen López, Sandra Martínez and Judith E. Castaneda
Articles
18 August 2022

The poetic form of resistance of the Palestinian people

The unarmed struggle, like writing, is one of the main means of palestinians Struggle historically and important figures such as Asmaa Abu Ayyash show how to join the cause through literature and art

Every night there are cinematographic works in Beita. The boys, sitting in their plastic chairs and with laser pointers, make noise and point their lights at the Israeli settlers to make them leave. These Israeli colonies, according to international humanitarian law, are illegal, article 49 of the Fourth Geneva Convention.
This typology of civil resistance is a political action which uses peaceful, non-violent methods where there is a wide variety of activities that challenge a specific power, force, policy or regime.
These Palestinian resistance movements began in the early 20th century, first against the Ottoman Empire and later against the British Mandate and then with Jewish emigration to the region. But the beginning of the peaceful struggle does not take place until the second Intifada. These structures of non-violent civil resistance gave a massive and generalized character from the base of political and social mobilization. From merchant strikes and the boycott of Israeli products, from the refusal to pay taxes or non-compliance with military orders, they are the protagonists of these peaceful uprisings, according to Novact.org.
Endurance based on perseverance showed that Palestinians want to be in their land and for this reason different political movements developed educational demonstrations to refuse some measures. The universities became in one of principal places for the resistance and this form of non-violence started growing up in 2005, so their resistance is base on the creativity and for this reason many palestinian say no to the force.
Asma Abu Ayyash is member of Palestine Writers League and she has published two books with her own money because she has the necessary to tell the worl what is happening in her land: “I wrote this novel, especially for my father and also for people who lived the same things as him. Thousands of people have suffered and they still continue suffering. For this reason, I must write '', she says while explaining that writing is one of the non violence resistence.“I had to write about their feelings and how they were shocked with this situation. Testimonies show the situation in which many people have lived”, adds. She was born in 1953 in a Palestinian refugee camp in Jordan. After the Nakba, her parents had to flee their home, leaving behind memories, feelings, clothes, and the memory of a lifetime.
In 1948 they had to flee from Yaffo (Jaffa, the old city of Tel Aviv) as it was occupied by Israeli soldiers. They had no choice but to leave their forever home.
Asma lived in the countryside until she was 18, then she went to Jordan to Amman to study, where she began working as a journalist to comment on the cause and struggle of the Palestinian people. She had to be a refugee in Syria, Lebanon, Tunisia and Jordan. It was his form of resistance, it was his way of continuing to shout what was taken from his parents: his home.



“Writing and drawing is a form of resistance because words can hit more than a bullet, but also using guns when there is a struggle is a way of resistance. We can't conduct negotiation because this has to be from the same side and we are not in an equal situation”
With tears in her eyes, Asma tells the story of her family. He still remembers when his father told him that after the Nakba he saw his land again. The center of the whole story that happens in the book about Yafa, is about my father. My father returned to Yafa in 1989 and returned in 2002 as a visitor. When he returns to his land to his country, he does not find his house, it was destroyed. When he goes as a visitor to Yafa or he was walking in the streets, he saw his friends with whom he lived in Yafa, after 54 years, they returned to Yafa and saw all the friends. He felt weird, they started crying, it was a very emotional moment.
Since 1977, on or around November 29 of each year, the United Nations commemorates the International Day of Solidarity with the Palestinian People. That same year 1947 the General Assembly of the United Nations approved resolution 181, which is known as the “partition resolution”. Since this resolution was proclaimed, only one state has been legally created: the state of Israel. That is why November 29 is such an important day, as it provides an opportunity for the international community to focus its attention on the fact that the question of Palestine remains unresolved.
In 2017, after a survey carried out by the Palestinian Center for Policy And Survery Research, only 23% think that non-violence is the best means to achieve an independent State of Palestine.
“Mother of a Stranger”, the second book of Asmaa, is so called because Yaffa has always been a port city. It opened its doors to sailors and merchants. Everyone came to work, to visit… The people of Yafa are very familiar. Its port was always full and it was a very lively city. He welcomed all foreigners with great hospitality. They all felt at home.
That is why when I decided to talk to experts about Yafa, one of them told me “ahh Yafa, the mother of foreigners, (in arab: Yafa am gharib) always welcomed everyone with hospitality, that is why she is called that” Yafa represents the original land of the Palestinians, it represents the true Palestinian identity. When she returns after visiting her real home in Yafa, she feels that this is her real home. Asma now lives in Ramallah, but she doesn't feel the same anymore, she realizes that her real home is in Yafa. That is why I always try not to forget the streets of Yafa and its history. “I will never leave Yafa” “Palestine map it’s like a cheese and all people make one piece”.
*
the correct is that the occupation actually attacked and fight against the art and artists . the occupation targeted the art and artist as other kind of palestinians means of struggle. they arrested many of Artists and confiscated their work and they attacked the many art exhibitions ...etc.

Writers : Belen López, Sandra Martínez and Judith E. Castaneda

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