#wild plants of palestine

[rrrauschen]

Alaa Abu Asad, {2018} Wild Plants of Palestine

[taurasiluvr]

how you can help palestine

★ been thinking about high sex with paige bueckers...

 ⠀ ── ⠀warnings ;; nsfw under the cut, mdni. fingering and substance usage (blunt/weed)

the blunt was in between paige's pink lips, her eyes fluttering shut as she inhaled. you watched her carefully, taking note of everything – the way her blonde hair was pulled into the loose bun she knew made you go insane, the way the smoke curled around her face, highlighting the soft curves of her cheeks and the delicate line of her jaw.

she exhaled slowly, the cloud drifting lazily towards the ceiling. paige opened her eyes and caught you staring as a smirk began tugging corners of her lips.

"you always watch me like that," she said, her voice a low murmur, sending shivers down your spine.

"can't help it," you replied, leaning back against the couch. "you look so damn beautiful."

paige laughed, a sound that was both light and intoxicating. she took another drag from the blunt and leaned forward, her gaze locked onto yours. the air between you felt charged, the room suddenly too small for the both of you.

"c'mere," she whispered, beckoning you with the tilt of her head. you moved closer, feeling the magnetic pull that paige always seemed to have on you.

she then handed you the blunt, her fingers brushing against yours. "your turn," she said, her eyes foggy as her lips turned upward into a lazy smirk.

you took the blunt and brought it to your lips, inhaling deeply. the smoke filled your lungs, and for a moment, everything else faded away. when you exhaled, paige was still watching you, her expression unreadable.

"y'know," she said, her voice soft, "i think about you, like all the time."

your heart skipped a beat. "yeah?"

"yeah," she hummed, her fingers trailing lightly along your arm. "you're always on my mind."

you set the blunt aside and cupped her face in your hands, your thumbs brushing against her cheeks. "'m crazy about you, p."

she leaned into your touch, her eyes fluttering shut again. "then show me, baby," she whispered.

you didn't need any more encouragement. your lips met hers in a slow, lingering kiss, the taste of weed and desire mingling between you. paige sighed into your mouth, her hands tangling in your hair as she pulled you closer.

she pulled you into her lap, your legs wrapping around her as if trying to meld your bodies together. the kiss deepened, growing more needy. paige's fingers trailed down your back, sending shivers through your entire body. you could feel the rapid beating of her heart against your chest, matching the rhythm of your own.

her lips moved to your neck, planting soft, wet kisses along your jawline and down to your collarbone. you let out a soft moan, your hands gripping her waist, pulling her even closer. paige's breath was hot against your skin, each exhale sending waves of warmth through you.

"you're driving me wild," you murmured, your voice breathless and filled with need.

paige looked up at you, her eyes red and dilated. "good," she replied, her voice a seductive whisper. "cause i want you just as much."

you captured her lips again, your kiss filled with all the passion and desire that had been building between you. your hands roamed over her body, exploring every curve, committing each sensation to memory. paige's touch mirrored your own, her fingers tracing patterns on your skin, igniting warmth wherever they went.

the world outside ceased to exist; it was just you and paige, lost in each other, in the intoxicating blend of smoke and lust. your movements became more frantic, your bodies pressing together, seeking relief from the burning need that consumed you both.

"god, i need you," paige rasped, her voice breaking the silence that had enveloped you.

you pulled back slightly, looking into her eyes. "'m here," you said, your voice steady despite the storm of emotions raging inside you. "i'm yours, paige. always."

her hands found your hips, looking up at you as she sniffled. paige grabbed your wrist, pulling the blunt into the mouth as she inhaled. after she took a hit, she grabbed your head and blew the smoke into your mouth before pulling you into a deep kiss. the combination of her lips and the lingering taste of weed made your head spin in the most delightful way.

you began grinding against her lap, desperate for any kind of friction. paige hands gripped your hips, guiding your movements as she kissed you with a fervor that matched your own. she grabbed the blunt, placing it in your lips. you inhaled, feeling the smoke fill your lungs as you moaned. the sensation of her body pressed against yours, the heat between you both, was almost too much to bear.

"feel so good," you whispered against her lips, your voice trembling with need. the blunt was now long forgotten, placed on the coffee table.

paige's eyes fluttered open, her gaze intense and filled with longing. "want you so bad," she murmured, her hands sliding under your shirt, fingertips dancing across your skin before she found your bra.

she began gripping your boobs, your head falling back. every touch was heightened, you knew it was because you were both high off your minds but still. the touch sent a shiver down your spine, and you arched into her, craving more as your hands tangling in her hair, you pulled her into another kiss.

paige responded with a low growl, her hands exploring your body with a newfound urgency. she tugged at your shirt, pulling it over your head, and you followed suit, eager to feel her skin against yours. the moment your shirts hit the floor, paige's lips were on you again, trailing kisses down your neck and across your collarbone.

you let out a soft moan, your hands roaming over her back, feeling the muscles tense and relax under your touch. the need for her was almost overwhelming, every fiber of your being aching for more of her.

paige's mouth found its way to your boob, her tongue teasing your nipple, sending waves of pleasure through you. you gasped, your fingers digging into her shoulders as you ground harder against her lap, the friction driving you wild.

"please," you whispered, your voice barely more than a breath. "need you, p."

she looked up at you, her eyes dark with desire. "need you too, pretty," she replied, her voice husky. she shifted, guiding you to lay back on the couch as she positioned herself between your legs.

her hands trailed down your body, her touch both gentle and commanding. she leaned down, capturing your lips in a kiss that was both tender and demanding, her body pressing against yours in the most delicious way.

you wrapped your legs around her, pulling her closer, desperate to feel every inch of her against you. the world around you faded into oblivion as paige's fingers found their way between your thighs, her touch sending shockwaves of pleasure through you. she dipped her finger in your waistband, before she pushed a finger into your sopping pussy.

you arched into her, your breath coming in ragged gasps as she moved her fingers with expert precision. "oh, fuck," you moaned, your body trembling with the intensity of your need.

paige's lips found your ear, her breath hot against your skin. "i've got you," she whispered, her voice a soothing balm to your frayed nerves. "just let go."

with those words, you felt the tension within you snap, your body convulsing with pleasure as you cried out her name. paige held you close, her touch never wavering, riding out the waves of your climax until you were spent and trembling in her arms.

she grabbed the blunt from the table, taking a deep inhale before passing it to you. the room was filled with a hazy glow, the remnants sex mingling with the lingering smoke. you took the blunt from her, your fingers brushing against hers, and brought it to your lips, the familiar warmth of the smoke grounding you in the present moment.

if you enjoyed, any interaction is greatly appreciated!

with love, rylin 𝜗𝜚

[alhabil]

A Cry from Gaza🚨🚨🚨

Children Under the Weight of Hunger and Disease💔💔👇👇

my three children and I live in extremely difficult conditions🤚👇

My children suffer from hunger and malnutrition due to a lack of basic food resources. Additionally, their suffering is exacerbated by water contamination, which negatively impacts their health and makes them prone to illnesses.

I struggle daily to provide the minimum amount of food and clean water for my children, but I face unbearable challenges. I also care for my elderly parents, who suffer from chronic diseases requiring ongoing treatment and care. With limited healthcare services and a shortage of medicines, our family’s suffering continues to increase..😪😪

Every contribution🙏☹

no matter how small, can make a significant difference in our lives. Let us extend a helping hand to me and my children and assist us in overcoming this ordeal. Your donation now can save lives and plant hope in the hearts of those who desperately need it.

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[hazemfromgaza]

‏**Urgent Humanitarian Appeal**

‏In these difficult times that Gaza and its people are going through, my family stands there facing unbearable challenges. With each passing day, the situation becomes more dire, and we desperately need your help and support to alleviate this suffering.

‏My family is living in incredibly difficult conditions beyond description. They, like everyone else there, are suffering from a lack of food, water, and medical care. My family dreams of a life that many in the world consider a basic right: a dignified and safe life, a life without fear. All I'm trying to do is save them and bring them safely from Gaza to Egypt, where I am currently staying. I cannot sleep from the overwhelming worry and thoughts about them and their suffering, so I am asking for your help. All we dream of is a peaceful life and a bright future for us and our children

‏We may not be able to change everything, but a small act of kindness can change a lot. Every donation, no matter how small, helps us provide the basic necessities and brings us some hope. Your donation will be a message of love and hope to us, a message that says humanity is still alive.

‏Help us restore safety and hope to my family. Together, we can make a difference. Your kind hearts and noble intentions will reach Gaza, lighting up the darkness of these difficult times and planting hope in our hearts.

‏Donate now, and let your hands be the hands of mercy that wipe away our tears and ease our pain🙏.

@90-ghost @appsa @nabulsi @el-shab-hussein @sar-soor @northgazaupdates2 @queerstudiesnatural @bluebellsinthedells @palestinegenocide @palestine @rizzyluke @kordeliiius @self-hating-zionist @thenewgothictwice-deactivated20 @raelyn-dreams @unfortunatelyuncreative @victoriawhimsey ❤️

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[najia-cooks]

[ID: A Moroccan teaglass with a bundle of sage, a saucer of dried sage, a deep blue-purple teapot, and a Palestinian vase in the background. End ID]

شاي المريمية / Shay al-maryamiyya (Palestinian sage tea)

Palestinian sage is a common after-dinner beverage and digestive aid made from black tea and three-lobed wild sage (Salvia fruticosa syn. Salvia triloba L.). In the Levant, this variety of sage is known as "مَرْيَمِيَّة" ("maryamīyya") or, more dialectically, "مَرْمَرِيَّة" ("marmariyya").

Terminology and etymology

The term "maryamīyya" likely derives from the Aramaic "מרייא" ("marvā"), meaning "common sage" (Salvia officinalis). The modern form of the word in Arabic—as well as in Persian, in which "مریم گلی" ("maryam goli") is “sage” or "garden sage"—was also influenced by a folkloric association between sage and the مَرْيَم (Maryam) of the Bible (Mary, mother of Jesus). Dr. Tawfiq Kanaan, for example, says that Mary sat on a stone to rest after a walk in the hot summer sun, and used a few leaves from a sage plant to dry her forehead: this is how the plant got its pleasant scent, and why it is still named after Mary. The dialectical pronunciation "marmariyya" then arises through an assimilation of the second syllable to the first.

"Maryamīyya" is perhaps also related to the obsolete Arabic مَرْو ("marw"), meaning "fragrant herbs" [1]. This Arabic term is derived from the Aramaic מַרְוָא / ܡܲܪܘܵܐ ("marwā"), which refers to wild marjoram or za'tar (Origanum syriacum; syn. Origanum maru) and is related to words for fragrant herbage, marjoram, and grass (Ciancaglini; see also Aramäische Pflanzennamen, p. 193). The Aramaic is itself a borrowing from the southwest Middle Persian "𐭬𐭫𐭥𐭠" (transliterated: mlw'; pronounced /⁠marw⁠/) [2], which survives in several New Persian words: see for example "مرغ" ("margh"), "a species of grass of which animals are exceedingly fond"; and "مرو" ("marv"), "a fragrant herb." (Interestingly, the related Sanskrit मरुव "maruva" ultimately gives the English "marjoram" by way of Latin and Old French.)

[1] The term may also refer to the genus Maerua (to which it gives its name), and in particular the species Maerua crassifolia.

[2] See also Müller-Kessler, p. 10, and note 41 on p. 29; MacKenzie, p. 55.

Sage and Palestinian Culture

Three-lobed sage is one of the "most deeply rooted plants in the Palestinian traditional culture and ethnobotany," being the second-most-mentioned of all foraged plants (after za'tar) in a survey conducted in 2008. The connection of three-lobed sage to Maryam leads to its use in creating protective blessings at various rituals from birth until death; in the Galilee, it is burned to guard against the evil eye and to expel demons at births, weddings, and at the graves of holy people. When consumed, it is believed to help with many ailments including stomach complaints, eye diseases, and insomnia, and is used to treat livestock as well as humans.

Maryamiyya is not commonly grown as a garden herb in Palestine; rather, it is foraged from its wild range across the mountains of the West Bank, where it scents the air. Like za'atar and labna, using maryamiyya for culinary purposes is connected to Palestinian identity throughout all regions, with some people asserting that every Palestinian household must have some in stock.

Tea made with the addition of sage is perhaps the most popular herbal tea in Palestine, especially in the winter: though mint, chamomile, and aniseed are also commonly infused in water and drunk. Other varieties of sage grow in Palestine and are produced and exported by Palestinian farmers [1], but Gustaf Dalman noted in the early 20th century that three-lobed sage was the most important variety:

Of the spicy-smelling labiate flowers, which assume a significant role in the flora of Palestine, numerous sage varieties bloom in the spring. Among these the Salvia triloba, with violet flower heads on a tall shrub, is not the most colorful but is the best known, called in the north 'ēzaqān [عِيزَقَانْ] and in the south miryamīye, mēramīye thus connecting it with the Virgin Mary. (trans. Nadia Abdulhadi Sukhtian)

During the spring, sage leaves are collected and air-dried for use in tea throughout the whole year. Tea may also be made from fresh leaves, but some people consider dried to be superior. Dried maryamiyya leaves are purchased by Palestinian refugees and expatriates wherever they are. Food is thus tied to locality, memory, resistance, and terroir—a groundedness in land that considers aspects as diverse and interconnected as soil, climate, and politics. A concept of terroir in agriculture and cooking brings out how products "register[] origin and provenance."

[1] Today, the vast majority of Palestinian herb exports are to the United States, but Palestinian farmers are not able to export goods themselves—they rely on Israeli distributors and exporters, which cuts into their profits and curtails their autonomy.

Criminalizing Foraging

Ali-Shtayeh et al. noted in 2008 that the gathering of wild edible plants had been in decline in the Palestinian territories throughout preceding decades, with many young people lacking the cultural knowledge to identify and prepare wild plants. They mention several possible reasons for the decline, including an increase in intensive agriculture, improvement in national networks of roads, and the fact that some middle-aged people associate foraging with times of poverty. But we should also consider the fines, arrests, and potential imprisonment that Palestinians risk when foraging wild plants for food as a likely cause for the decline in the practice.

There are two strains of law relevant to the criminalization of foraging in "Israel" and the occupied Palestinian territories (the West Bank and Gaza: henceforth "OPT"). The first consists of primary laws which establish the right of representatives of the Israeli government to declare a plant to be a protected "natural value" (ערכי טבע), and lay out the maximum penalties people can be charged with for causing "harm" ("פג'עה") to a protected plant; the second comprises secondary declarations in the form of lists of which plants are considered protected.

The 1963 Natural Parks and Nature Reserve Law (חוק גנים לאומיים ושמורות טבע, תשכ"ג - 1963) belongs to the first strain. It empowered the Minister of Agriculture to declare a plant to be protected within "Israel," subject to the approval of a government council (ch. 5, 40-42); and declared that harming a plant was an offence punishable by up to three months' imprisonment (chapter 6).

In the text of the law, "harm" is specifically defined to include "picking," "קטיפה," and "gathering," "נטילה." No systematic distinction is established based on how much of the plant was harvested, and whether the plant was foraged for personal or commercial purposes. Nor is there any qualification of what qualities a plant should have to be considered "protected," or any obligation for the government to pursue or present scientific evidence that a given plant is overharvested.

In 1969, The Decree on the Protection of Nature (צו בדבר הגנה על הטבע) (Military Order no. 363) gave similar authority to the occupying military, and criminalized foraging in the OPT. Military orders are enforced by military courts, whereas offenders in "Israel" go through civil courts.

Several plants were already on the list of protected natural values at this time, but they were not commonly foraged for food. 1977 proved a signal year in this regard: with the "Proclamation of National Parks and Nature Reserves" [אכרזת גנים לאומיים ושמורות טבע (ערבי טבע י מוגנים), תשל״ח -1977], Minister of Agriculture Ariel Sharon (אריאל שרון) added za’tar ("אזוב מצוי") and maryamiyya ("מרוה משולשת") to the list. The inclusion of these plants, and especially za'tar, was more disastrous and insulting than previous bans on foraging had been. Za'tar, besides being a source of food and income for many poor or disabled Palestinians, has immense cultural significance in Palestine.

Arab Palestinians—and only Arabs—were arrested, fined, and even imprisoned, with no clear correspondence between the amount they had foraged and their sentencing. Most of the recorded court cases in "Israel" deal with za'tar, though court cases in legal databases show that Palestinians were also fined and tried for foraging maryamiyya (FN 38). An atmosphere of intimidation prevailed, with many habitual foragers feeling newly afraid to leave their homes.

In 1998, a new National Parks, Natural Reserves, National Sites and Memorial Sites Law [חוק גנים לאומיים, שמורות טבע, אתרים לאומיים ואתרי הנצ��ה, תשנ"ח-1998] replaced the prior National Parks law (of 1992, which had itself replaced the aforementioned 1963 law). It removed the necessity for an ecological council to approve the Minister's declaration of a "protected" status, and increaed the maximum prison time for a violation of the law to three years. Throughout all periods, however, the penalty usually imposed has been a fine.

Since the imposition of the harsher law, two notable updates have been made to the list of protected plants: the 2005 list of Protected Natural Assets) [אכרזת גנים לאומיים, שמורות טבע, אתרים לאומיי�� ואתרי הנצחה (ערכי טבע מוגנים), התשס״ה–2005] replaced the 1979 list, and added عَكُوب ('akoub; "עכובית הגלגל"), a culturally important and commonly foraged thistle. [1] Za'tar and maryamiyya remained on the list. The 2005 declaration also specifies that the species on the list are protected if they are wild, but not if they are cultivated (section 3). This provision allows Israeli farmers to profit from the farming and sale of za'tar.

The second notable update came in 2019: the Nature and Parks Authority (שרשות הטבע והגנים) announced that it would redact the absolute ban on harvesting za'tar, maramiyya, and 'akoub, instead setting a maximum allowable amount for household consumption and cracking down on the sale of these plants, rather than on foraging itself.

Activists believe this partial measure to have occurred as a result of legal and public pressure instigated by an open letter which human rights lawyer Rabea Eghbariah sent the Israeli Attorney General and Environmental Protection Minister requesting that za'tar, 'akkoub, and maryamiyya be removed from the "protected" list in advance of their foraging seasons, noting the inconsistency in sentencing and the law's disproportionate criminalization of Palestinians. (The specific cultural importance of these three plants is attested by the fact that they, among the dozens of species considered "protected," form the basis of Eghbariah's complaint.) The Nature and Parks Authority (NPA), however, insisted that an independent assessment, and not public criticism, had led them to announce the change in policy. And fines levied at Palestinian foragers did continue despite the announced change in policy, at least through March 2020.

Nor is the change complete in scope, even if it were being upheld. Eghbariah notes that "It is not yet clear if the change will also apply [in the West Bank] - and there it is a parallel system, less transparent and much more predatory. The enforcement is much worse, including the confiscation of cars, and the judgment is in a military court. We will continue to monitor."

[1] Eghbariah writes that the "Protected Natural Values Declaration (Amendment No. 2) (Judea and Samaria), 1978" added za'tar and maramiyya to the list in the OPT, and the "Protected Natural Values Declaration (Amendment No. 2) (Judea and Samaria), 2004" added 'akoub. I have been unable to find or independently verify the text of either declaration. From a list of secondary legislation related to military orders, I believe the declaration being amended is "הכרזה בדבר ערכי טבע מוגנים (יהודה והשומרון), התשל"ג - 1973".

[ID: Light shone through a blue glass vase is cast over the bundle of sage and glass of tea. End ID]

"Preservation" and Green Colonialism

Of course, Palestinians and activists also suspect that the underlying purpose of the ban is to starve and intimidate Palestinians, rather than any real concern with nature. Israeli botanist Nativ Dudai points out that foraging causes much less harm to these plants than Israeli bulldozers do. Samir Naamneh, who sells foraged produce, also dismisses the environmentalist excuse for the ban on foraging:

We feel, and we know, and we’re sure, that the laws are made, on principle, against the Arab residents of the country, to hurt their livelihoods. It’s part of the pressure that Israel puts on us to starve us out.

The 1977 decision to add za'tar and maryamiyya to the protected plants list was ostensibly taken in accordance with a report submitted by a group of Israeli ecologists, which suggested that the species were in danger due to over-foraging. However, Israeli forager Yatir Sade (יתיר שדה) suggests that the converse may be true, and that the people who wrote the report might have taken their cues from the government.

On June 20, 1977, the inauguration of the Begin (בגין) Cabinet marked the first time that a right-wing party had held a majority in the Knesset; this dramatic change in Israeli politics would come to be called "המהפך" ("HaMahapakh"), "the revolution" or "the upheaval."

Sade's research reveals that, about a week later, on June 27, 1977, a team of ecologists at the NPA submitted a list of species to the Legal Bureau at the Ministry of Agriculture (משרד החקלאות), suggesting that they be declared protected. The list is accompanied by a letter of legal advice signed by a partner in the law firm Reva, Shein, Katz & Co. This initial suggested list did not include four species which would end up on the final 1977 list, all of them important culinary and medicinal herbs among Palestinians and Bedouin Arabs: babonj (בבונג / بابونج / golden chamomile), maryamiyya, za'tar, and ss'atr barriyy (صعتر بري / קורנית מקורקפת / Persian hyssop). [1]

But about four months later, on October 16, another letter was sent on behalf of the same law firm, requesting that these four species be added to the "protected" list, and that the standard procedure for adding them be expedited. Accordingly, on November 2, only a few days after receiving the letter, the Minister's office published the final declaration, with golden chamomile, maryamiyya, za'tar, and Persian hyssop newly added. The new Minister of Agriculture Ariel Sharon (אריאל שרון), part of the First Begin Cabinet and co-founder, with Menachem Begin, of the right-wing party HaLikud (הליכוד), signed the new declaration. It therefore seems likely that these plants were added to the list for political reasons and precisely because of their importance to Palestinian Arabs, rather than from any ecological concern.

It is also relevant that the 1963 and 1998 laws which criminalized foraging also laid out guidelines for the creation of national parks, nature reserves, and military and state memorial land. The text of the 1998 law, in particular, describes the goals behind creating these sites, and gives the council it establishes the authority to do anything necessary to promote those goals. These goals include to "protect natural and heritage sites" ("הגן על ערכי הטבע והמורשת"); to "maintain international scientific relations" in the field of nature conservation ("קיים קשרים מדעיים בין-לאומיים") ; to promote education about conservation among youth and students (7. (א)); and to promote travel and tourism (14. (א)).

Many discourses and strategies can here be seen operating together. The creation of nature reserves, state heritage sites, and military memorial land all within the text of the same law explicitly connects environmentalism to patriotism; creates special reasons for bringing land under state control, and imposing special codes of behavior on this land (i.e., natural and heritage sites); connects environmentalism to state ownership and control of land, and connects both to the education of youth and the creation of the ideal Israeli civic subject; uses environmentalism to promote Israel internationally as a scientific authority, a responsible steward of land (unlike the indigenous population), and thus a legitimate state; and sanitizes and 'advertizes' Israel internationally by associating sites of destruction, annexation, and ethnic cleansing with the concepts of environmental protection, natural beauty, preservation, and heritage.

Israel frequently declares land a "nature reserve" as a method of annexation, only to later build settlements on it (see Karimi-Schmidt p. 369 ff). Palestinians are forbidden from foraging certain plants within nature reserves (other plants are forbidden for foraging everywhere), and from constructing on them; they are thus alienated from this land, and dissociated from the ways in which they have long related to it. Yatir Sade points out that the four plants added to the original 1977 draft of the protected species list are typically harvested out in open areas, rather than within yards and villages; declaring these areas nature reserves, or arresting Arabs who enter them under suspicion of foraging, prevents Palestinians from moving freely, and from claiming any connection to the land. [3]

The "Green Patrol" (HaSayeret HaYeruka / הסיירת הירוקה), the enforcement unit for the NPA, was founded in 1976 by then-Minister of Agriculture Aharon Ozan and director of the Israel Land Administration Meir Zore, for the specific purpose of policing "open areas" (שטחים פתוחים) which had been declared state land, and preventing Palestinians from "tresspassing" ("הסגות גבול") or illegally building in these areas. [4] Through these strategies, land is appropriated for the state's and settlers' purposes under the guise of environmentalism.

In much the same way, the list of protected species is ultimately about using environmental science to cement state authority. Irus Braverman points out that endangered species lists function as a means of regulation, not least by being ostensibly objective: "their global power, mobility, and ubiquity derive from their configuration as scientific, technical, and quantitative, and therefore as neutral and apolitical." The protected species list thus joins other "environmental infrastructures," such as renewable energy and agricultural technologies, as a "mechanism[] for land appropriation and dispossession" of the indigenous population: together, these infrastructures make up a strategy that is alternately called greenwashing, green grabbing, and green colonialism.

[1] Letter regarding the declaration of national parks and nature reserves (protected natural values), 1977, from Ofir Katz to Tovi R. [מכתב בנושא אכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים) תשל"ז-1977, מאופיר כץ לטובי ר'], 6/27/1977. In: Proclamation of National Parks and Nature Reserves (Protected Natural Values), Ministry of Agriculture and Rural Development [אכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים), משרד החקלאות ופיתוח הכפר], January 1965–October 1982. State Archives, ISA-moag-moag-00119qy, pp. 164-175.

[2] Letter regarding a proposal to declare national parks and nature reserves (protected natural values), 1977, from Ofir Katz to Tovi R., [מכתב בנושא הצעה לאכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים) תשל"ז-1977] 10/24/1977. In: Proclamation of National Parks and Nature Reserves (Protected Natural Values), Ministry of Agriculture and Rural Development, January 1965–October 1982. State Archives, ISA-moag-moag-00119qy, p. 160.

[3] Yatir Sade, Master's thesis, pp. 68-9. Personal communication.

[4] Sade points out that Yehuda Reva (יהודה רווה), another partner of the law firm that provided legal advice on the matter of the 1977 protected species list, was also prominent in helping the Green Patrol expropriate Palestinian land and property within the bounds of Israeli law (Master's thesis, p. 44, FN 34).

Foraging and Food Sovereignty

The disastrous effect of these strategies and regulations should not be understated—but nor should their power to control Palestinians' behavior be overstated. Palestinians reference specific plants in writing and in art (including ceramics and tatreez), bring dried herbs to family members abroad, purchase or grow important culinary plants wherever they live in the diaspora, and continue to forage plants despite harassment and the risk of fines and arrest. Plants are an important way of symbolizing, and of practicing, resistance, resilience, and rootedness in history and in the land.

Foraging can be a strategy of reconnection in defiance of dispossession. Rochelle Davis notes that Palestinians often visit the villages from which they were displaced in order to gather grape leaves and herbs, “ingesting the place by consuming the land’s produce” (p. 172). Through this practice, as Anne Meneley puts it, "[e]ating becomes an act of momentary repossession."

The message boards on PalestineRemembered.com attest to this practice. When Mouttaz Ammoura returned to الطيرة (Al-Tira), the village from which his family was displaced, he noted maramiyya as the one plant he brought back with him:

Now I live in Canada, but far-away from AL-TIRA. When I came back, I brought with me some sand, maramieh, few stones, & water from Tirat Haifa. Yes, I brought all of that to remember al-Tira & to have it close to my hart back in Canada.

In an interview conducted in a Palestinian refugee camp in 1998, women demonstrate this same association of plant life with place:

They spoke of the names of land plots around ~ Tjzim (Wadi al-Nahel, Durat al-Qamar, Shana), and the act of naming evoked an aura of magic for those who remembered the places [...]. They also related to the wild plants. The women, who felt we had shifted to familiar ground, called out the names — khubeize (mallow), ‘aqub (tumble thistle), maramiyyeh (sage), za’atar (thyme).

Mirna Bamieh's Palestine Hosting Society put on an Edible Wild Plants Table, which registered the connection of foraging to place, local knowledge, and temporality. The project, which focused on "identifying the names, forms, locations and availability of wild plants in Palestine’s nature," involved a menu created from foraging in the mountainous regions of Palestine during the blooming season "from mid-January until the end of February."

Foraging is also one strategy among many that Palestinians use—alongside instituting agricultural innovations, creating native seed banks, educating about Palestinian cuisine, and seeking out contracts with foreign markets—to attain food self-sufficiency and sovereignty. It is therefore both a symbolically defiant strategy, and a practical one. Palestinians illustrate a belief in the illegitimacy of Israel's laws and claims, and insist on the primacy of their relationship to the land, when they forage for food.

When asked whether he believed that 2020 would bring the promised relaxation in criminalization of foragers, Samir Naamneh, who has been repeatedly fined, arrested, and tried over the past decades, told Dror Foyer (דרור פויר):

"We'll live and see, but it won't change anything for me: whether it's allowed or not, I'm going to forage. I do the work I love, and I'm at peace with myself. The fact that I'm making a statement to the State of Israel and their law—that's enough for me."

Donate to an evacuation fund

Donate eSims

Palestinian heirloom seeds

Ingredients:

250g filtered water

2.5g (1 1/2 tsp) high-quality loose leaf black tea

4g (1 1/2 Tbsp) dried three-lobed sage, or substitute another variety of sage

Sugar, to taste (optional)

Dried three-lobed sage can be purchased from a Palestinian brand such as Al-'Ard or Yaffa (not "Jaffa").

Instructions:

1. Combine tea with just-boiled water and steep for two minutes.

2. Add sage and steep for another minute.

3. Pour into tea glasses and serve hot.

Times and quantities are geared towards producing a tea that is mild enough to be enjoyed without sugar. Adjust as per preference.

[ugh-yoongi]

so sorry it took me a few days to get this together for you, but i hope you enjoy some of these!

most of these works contain mature themes/content. please heed tags and do not engage with any explicit work if you are a minor!

i'm sure there are a bunch i've forgotten, so please feel free to reblog and share your own work and your faves!

also, please note: there are a lot of fics on these lists that are posted to ao3. it has recently come out that a volunteer was removed from their position for being pro-palestine (you can find the twt thread here). i am in the process of looking for a better alternative, but until then, it is unfortunately probably the best way to share these stories. while i personally won't be posting to or reading on ao3 for the time being, how you choose to engage going forward is completely up to you! i just wanted to make sure i was being transparent.

hobi x reader

guarded & kanalia by @xjoonchildx — basically anything by ana lbr

just practice & we float by @anotherbtswriter

gone wild by @johobi

liar, liar by @eoieopda

party on you by @here2bbtstrash

do i wanna know? by @yoongiphoria

started with a spark, now we're on fire by @the-boy-meets-evil

renegade by @junghelioseok

midnight confessions by @snackhobi

cry to my room by @kithtaehyung

matters of the heart by @hobidreams

plant boy by @gukyi

sunlit affair by @ubemango

the art of war by @wwilloww

not today, satan by @gimmethatagustd

the wood by @sailoryooons

virtuoso by @hamsterclaw

even though by @moni-logues

anything by @dilfhoseokie

upbeat

for the first time (what's past is past)

same old mistakes

tip 143 (for ∞ seconds of love)

as always, mxm fics (aka me being embarrassing sope trash) under the cut!

member x member

little miracles by @here2bbtstrash (jihope)

you're not mine, but you're the best (jihope) ⭐

i only always think (jihope)

you made me dream when i couldn't sleep (jihope)

walk the walk (jihope)

polaroid (jihope)

a midnight clear (jihope) ⭐

got an offer you might refuse (jihope feat. jin)

i don't want it at all (jihope feat. jin)

please be my finale (sope) ⭐

i've been calling your name (in this whole universe) (sope)

nothing without sunlight (sope)

same damn hunger (sope) ⭐

hot fuss (sope)

i'd love it if we made it (sope) ⭐

rub your feelings down my spine (sope)

kiss me hard before you go (sope) ⭐

how easy this should be (sope)

all my days (i'll know your face) (sope)

those ocean eyes (sope)

leave you drowning (until you reach for my hand) (sope)

reputation (sope)

snapshots from the breakdown (sope) ⭐

the best is yet to come (sope)

my hands down your pants (no homo) (sope)

first times and stuff & an experiment in threesomes (sope feat. jk)

at least i got you in my head (hopekook)

10/10, would do again (hopekook)

bone + tissue (hopekook)

telepathy (rapline)

delta (rapline)

i get those goosebumps every time (rapline)

i'm on fire (rapline)

when the moon rises (namseok)

how i'm imagining you (namseok)

in your atmosphere (namseok)

why don't you figure (my heart) out (namseok)

the universe needs more you (namseok)

bated breath (2seok)

smile like you mean it (2seok)

gingerbread (2seok)

cowboys love horses (2seok)

natural gnosis and the chaos therein (2seok) ⭐

telepathy for virgins (2seok)

⭐ = personal mxm favorite. please read any of these and return to scream over them with me.

[sokkadora]

something there — mizu x fem!spider-woman!reader

summary: landing in a new place, and time, leads to new experiences and friends… and a hot samurai?

a/n: mizu having a thing for competence and her s/o’s being capable of handling themselves babygirl i got that you want me!!!

wc: 1.6k

warning(s): injuries, mentions of gunshot wound, passing out from blood loss yippee!!!

ALSO REMINDER THAT MY REQUESTS ARE OPEN SO FEEL FREE TO ASK!! <3

from the river to the sea, palestine will be free 🇵🇸

︿︿︿︿︿︿ ✎ᝰ . . . .

Your eyes shot open, the sudden cold chill of the snow beneath you shocked you into a sitting position. You ripped off your mask and panted, taking in your new surroundings.

You were still in your suit, which explained why you were so cold, but you were also in the middle of a dark forest. The snow seemed to cool the burning from the gunshot wound in your shoulder and the cut across your thigh, but it didn’t distract you from your entirely new surroundings.

The last thing you remember was being in New York, fighting some gang members who had stolen an artifact from the Sanctum Sanctorum… you’d taken a gunshot to the shoulder, which… ow. But anyway, you must’ve been thrown out of New York into… wherever you were now.

Shivering, you shakily got to your feet and steadied yourself against a tree. You needed to find warmer clothes, fast. You pulled the hood from your suit over your head and your mask back on for the sake of preserving body heat.

You attempted to be stealthily while stepping through the forest, not knowing what wild animals or people could in the darkness lingering beyond your eyes grasp.

After about 5 minutes of walking, you figured it would be better to scale up a tree to get some lay of the land. Maybe a city’s lights nearby to give you an idea of how far you hade to go until you reached some sign of civilization.

Placing your hand onto your eye level with the tree, you easily pulled yourself up and began scaling the tree. It took a minute to maneuver through all the branches with your injuries but upon reaching the top, you noticed a small clearing in the trees that was dimly lit, and you let out a sigh of relief.

After getting down, you corrected your course and started trekking towards your new destination. It took longer than expected because your injuries were slowing you down, but you webbed them up and continued over.

These people were sure to help you, you’re a well known super-hero. Spider-Woman, and if you were still around the vicinity of New York you should be alright…

Right?

It took until daybreak to reach your destination, you figured it would, but that didn’t make you pleased with how long you took.

Your hands were shaking profusely from the cold, and you were beginning to wish that you let Peter put the heater into your suit for days like this.

You heard rustling from a few yards ahead and scaled up the tree closest to you, your head spinning from the blood loss. You grunted softly, beginning to leap from branch to branch to get closer to the noise.

Finally, you made it a few trees away from the source, and were surprised to see a man dressed in… what looked like a chef uniform. You squinted behind your mask, watching as he cut off plants with the knife strapped to his wrist, since he didn’t have any hands.

You were about to get down yourself and approach him, but a nap just sounded… so… nice…

Ringo jumped at the sudden loud thud behind him, his humming being interrupted by a sudden gasp as he whipped around. He gulped nervously before rushing behind a tree, and peeking out from it.

He saw a figure laying motionless in the snow, that seemed to be non threatening, but the attire they donned was bizarre. Skin tight, covered their whole body… what were they?

Ringo cautiously held his knife out while stepping out from behind the tree and making his way to the body.

Were they already dead?

He gulped as he kneeled in front of the person, now clearly seeing that they’re a woman, nudging them with the arm not armed with a knife. After waiting a few more moments to confirm they were really passed out, he bit down on the dull side of his knife and placed it into his pack. He noticed the wound on their shoulder and thigh, along with smaller cuts through the clothing along the arms and torso. He carefully picked the limp body up, and began to carry them back to camp.

He knew Mizu wasn’t going to be thrilled with this new person joining, neither would Taigen, but they’d have to deal with it. He wasn’t going to leave a random woman out in the woods to die.

Upon arriving to camp, he noticed Taigen on the other side of the abandoned shrine writing something down on a piece of paper. Ringo slipped into the house from the far side to carry the body to the room Mizu was resting in.

He lowered the woman onto his futon, pulling the blanket up to just below her chin. He pulled off your mask successfully after a few attempts, and was shocked by your appearance. Mizu wasn’t in the room, but just as he was about to go looking, she stepped into the room.

Mizu’s gaze immediately fell to the figure on Ringo’s futon, a prominent frown taking place.

“Master, just listen-“

“Ringo, I can’t have anymore strays tagging along on this,” Mizu scolded, brushing past him to step over to you. Her anger paused quickly as she noticed how different you looked from them. “Who is..”

“I don’t know,” Ringo replied, stepping onto the other side of you and kneeling down, peeling off the blanket to reveal your injuries and strange clothing. Her eyes widened. “I was going to come find you to stitch up her wounds. I don’t want to encroach on her privacy since she’s a girl.”

Mizu sighed, her eyes shutting tightly. She was reluctant to do so at all, seeing as she doesn’t know you, and your attire was setting off alarm bells in her head. But she agreed, and Ringo took off his medical supplies and handed it to her before wandering off to make the medicine for when you woke up.

Your first meeting with Mizu after waking up was… interesting. She certainly didn’t act warm towards you, with her threatening you with a sword to the throat as soon as you sat up.

But after traveling with her since leaving Taigen behind, you’d began to slowly grow closer to her; more attached. She was distant at first, but slowly warmed up to you after finding yourselves in the same position.

Now, you found yourselves sparring in the middle of the woods before you hit another town the next day.

Mizu wanted to test out your spider sense; she had been intrigued by your powers since she’d first found out about them, wanting to test the limits of them, but not wanting to harm you on accident. She didn’t know how skilled you were yet.

She stood behind you and tied the blindfold over your eyes gently, making sure not to get your hair caught in the knot. She resisted the urge to let her hands wander across your taut shoulder muscles, not yet being willing to openly admire your looks.

“Alright, you’re set,” Mizu said, patting the top of your head before moving to stand a few yards in front of you from where you stood in the center of the clearing.

“If I get hurt, I’m gonna punch you,” You warn playfully, biting back a grin as you heard the sharp sound of Mizu’s sword unsheathing. You could practically feel her smirk as you remained still, but alert.

“Good thing I know what I’m doing then,” She rasped, making you swallow thickly.

The was lingering tension in the air as you heard Mizu’s footsteps go to the left, your enhanced sense cluing you in to her minuscule movements as you took a deep breath.

Before you could really tell with your own perception, you felt the hairs on the back of your neck stand on edge. Mizu had swung her sword skillfully at you from behind, barely grazing the hair flying from your braid as you ducked into a lunge, sliding away.

She huffed, impressed. And continued to slowly taunt you with her attacks, which you quickly dodged each time. Eventually she had sheathed her sword and began using her arms and legs to kick and swing, until you ended up pinning her against the ground, your thighs on either side of her waist.

You quickly brought your hands to her wrists, pinning them against the ground and smirking as you heard her grunting underneath you. After a moment of struggling, she groaned but you knew she enjoyed the round.

“You win, god,” She chuckled lowly. You released her wrists and tugged the blindfold off, grinning down at her.

“Not so bad, huh?” You smiled, raising an eyebrow at her as she let her hands fall onto your thighs.

“Not at all,” She returned the smile, trying her hardest to hide the warmth growing between her thighs at the thought and demonstration of your capabilities. “Is it… hot out here?”

You pursed your lips before laughing, getting off her waist. “Mizu, it’s snowing outside.” You scoffed playfully, rising to your feet.

She hummed bashfully, taking your hand when you offered to tug her back to her feet. She gazed down at you softly as you brushed off your haori, smiling proudly once it was rid of the frozen mud and snow flecks.

She couldn’t help but feel her gaze soften almost inevitably as she let herself lovingly look at you for a moment while you were distracted.

Reaching down, she softly touched the braid that was slung over your left shoulder, admiring your (h/c) hair gently. You looked down at her hand, eyes wide before you tilted your head up to look at her face.

Her eyes moved back to meet yours, and you forced the fluttering feeling in your stomach away with a smile.

“Round two?”

[rashaebraheem97]

Save your memories! Save yourself!

🍉🍉🍉🍉🍉

Vetted by: @el-shab-hussein & @nabulsi here

Vetted by: @gazavetters here

Vetted by: @90-ghost here

🍉🍉🍉🍉🍉

Advice from someone who lost everything suddenly in the blink of an eye.

Take pictures of everything in your life For yourself, when you are happy or even sad, with your family and friends, at your work, in the café you prefer, in the parks and streets you love, record the voice of your loved ones and your laughter together, birthdays, anniversaries, wedding parties, pictures of your favorite meal, pictures of your plants and pets, pictures of your house and every corner of it, pictures of all your beautiful memories as a child, and do not forget to document a photo album of you and your family and save it in a folder or cards. Pictures of your certificates, and everything you are proud of, Pictures of sunrise and sunset between your neighbors' homes.

As you envision all of this, be grateful for these blessings.

There are people "and I'm one of them" who have lost those things in the blink of an eye. All I have left is a photo album, and I bite my fingers regretting that I didn't take more pictures.

BE GRATEFUL FOR YOUR LIFE and take more pictures 🙏

🍉🍉🍉🍉🍉

Please share this fundraiser with your friends and family. Together, we can make a difference!

🍉🍉🍉🍉🍉

@palestinegenocide @90-ghost @gazavetters

@el-shab-hussein @northgazaupdates2

@riding-with-the-wild-hunt @ibtisams @commissions4aid-international @nabulsi @mushroomjar

@palestine @the-bastard-king @chososhairbuns

@mansbutchery

@gaza-evacuation-funds

[princegaza]

🚨🚨🚨Urgent for you save childhood in Palestine🇵🇸🇵🇸🇵🇸🇵🇸🇵🇸

🍉🍉🍉🍉🍉This is the daily suffering of my son Abdul Rahman while transporting water for drinking, which is not suitable for human consumption due to the shutdown of desalination plants and their complete destruction in the Gaza Strip from north to south.

With your support, re-publishing and donating at least 5 euros, you will make a difference and save Abdul Rahman and his family from genocide, which has several means, including killing, death by hunger or thirst, and the spread of diseases and epidemics due to the shutdown of sewage and desalination plants, and there is no water for cleaning.

Do not hesitate to be with us, help us and contribute to saving my family‼️. 🙏 🌹.

they have been verified on @/el-shab-hussein's and @/nabulsi's list of vetted fundraisers here (#250, line 254)

@heba-20 @soon-palestine @el-shab-hussein @ibtisams-blog @marnota @riding-with-the-wild-hunt @i-am-aprl @northgazaupdates2 @fallahifag @fairuzfan @sar-soor @90-ghost @hellspawnelf @aroacekitty @ttohrus @proheromidoriyashouto @quagsiredoesnotfuck @turian @iamjustthinkin @genera1kenobi @fireyfobbitmedicine @tasteofyourblood @lesbianmaxevans @chimney-begins @ratmanwalking @aleksstroud @shellofashadow @ibtisams-blog @buttercuparry @wlwaerith @vetted-gaza-funds @sayrunhh @ripe @straycatj @thunderstruck9 @haflacky @catasters @northgazaupdates2 @northwezt @northernsiberiawinds

[resiliencebeast]

Equity Education and Mutual Justice Resources: The Book List

Anti-Racism and Intersectionality How to Be an Antiracist by Ibram X. Kendi

Darkwater: Voices from Within the Veil by W.E.B. Du Bois On Critical Race Theory: Why It Matters & Why You Should Care by Victor Ray

You Are Your Best Thing: Vulnerability, Shame Resilience, and the Black Experience by Tarana Burke (Editor) Brené Brown (Editor) Stamped from the Beginning: The Definitive History of Racist Ideas in America by Ibram X. Kendi

So You Want to Talk About Race By Ijeoma Oluo

Between the World and Me by Ta-Nehisi Coates

I'm Still Here: Black Dignity in a World Made for Whiteness by Austin Channing Brown

Sister Outsider: Essays and Speeches by Audre Lorde

Raising White Kids: Bringing Up Children in a Racially Unjust America by Jennifer Harvey

Why I'm No Longer Talking to White People about Race by Reni Eddo-Lodge

The Undocumented Americans by Karla Cornejo Villavicencio

Mutual Aid, Direct Action, Organizing, and Community Building

Let This Radicalize You: Organizing and the Revolution of Reciprocal Care by Mariame Kaba and Kelly Hayes

Just Action: How to Challenge Segregation Enacted Under the Color of Law by Richard Rothstein and Leah Rothstein

Mutual Aid: Building Solidarity During This Crisis (and the Next) by Dean Spade

Mutual Aid: A Factor of Evolution by Pyotr Kropotkin

Living at the Edges of Capitalism: Adventures in Exile and Mutual Aid by Andrej Grubačić

Viral Justice: How We Grow the World We Want by Ruha Benjamin

We Do This 'til We Free Us: Abolitionist Organizing and Transforming Justice by Mariame Kaba

Practicing Cooperation: Mutual Aid beyond Capitalism by Andrew Zitcer

Practicing New Worlds: Abolition and Emergent Strategies by Andrea Ritchie

Freedom Is a Constant Struggle: Ferguson, Palestine, and the Foundations of a Movement by Angela Y. Davis Anti-Capitalist and Anti-Colonialism Education

The Poverty of Growth by Olivier De Schutter

Becoming Abolitionists: Police, Protests, and the Pursuit of Freedom by Derecka Purnell, Karen Chilton, et al.

The Future Is Degrowth: A Guide to a World Beyond Capitalism by Aaron Vansintjan, Matthias Schmelzer, and Andrea Vetter

Except for Palestine: The Limits of Progressive Politics by Marc Lamont Hill, Mitchell Plitnick, et al.

Anthropocene or Capitalocene? Nature, History, and the Crisis of Capitalism by Elmar Altvater (Author), Eileen C. Crist (Author), Donna J. Haraway (Author), Daniel Hartley (Author), Christian Parenti (Author), Justin McBrien (Author), Jason W. Moore (Editor) (Also available as a PDF online)

Dying for Capitalism: How Big Money Fuels Extinction and What We Can Do About It by Charles Derber, Suren Moodliar

On Tyranny: Twenty Lessons from the Twentieth Century by Timothy Snyder History and Political Science

A People's History of the United States by Howard Zinn

Black Marxism, Revised and Updated Third Edition: The Making of the Black Radical Tradition by Cedric J. Robinson

The Color of Law: A Forgotten History of How Our Government Segregated America by Richard Rothstein

Palestine: A Socialist Introduction by Sumaya Awad (Editor) and Brian Bean (Editor)

The New Jim Crow: Mass Incarceration in the Age of Colorblindness by Michelle Alexander (this technical book also has an organizing guide and study guide)

1491: New Revelations of the Americas Before Columbus by Charles C. Mann

Time's Monster: How History Makes History by Priya Satia

We Refuse: A Forceful History of Black Resistance by Kellie Carter Jackson

How Fascism Works: The Politics of Us and Them by Jason Stanley

Indigenous Knowledge

Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants by Robin Wall Kimmerer (there is also a version of Braiding Sweetgrass for young adults)

Becoming Kin: An Indigenous Call to Unforgetting the Past and Reimagining Our Future by Patty Krawec

Indian Givers: How Native Americans Transformed the World by Jack Weatherford

Tending the Wild: Native American Knowledge and the Management of California's Natural Resources by Kat Anderson

Fresh Banana Leaves: Healing Indigenous Landscapes Through Indigenous Science by Jessica Hernandez Disability Education and Rights Demystifying Disability: What to Know, What to Say, and How to Be an Ally by Emily Ladau Black Disability Politics by Sami Schalk

Crip Kinship: The Disability Justice & Art Activism of Sins Invalid by Shayda Kafai

Pandemic Solidarity: Mutual Aid during the Coronavirus Crisis by Marina Sitrin (Editor), Rebecca Solnit (Editor)

Disability Intimacy: Essays on Love, Care, and Desire by Alice Wong

The Future Is Disabled: Prophecies, Love Notes, and Mourning Songs by Leah Lakshmi Piepzna-Samarasinha

Refusing to Be Made Whole: Disability in Black Women's Writing by Anna Laquawn Hinton

Unmasking Autism: Discovering the New Faces of Neurodiversity by Devon Price (this author also has a guide on the same topic)

Queer Issues

We Are Everywhere: Protest, Power, and Pride in the History of Queer Liberation Hardcover by Matthew Riemer and Leighton Brown Transgender History: The Roots of Today's Revolution by Susan Stryker

Transgender Warriors: Making History from Joan of Arc to Dennis Rodman by Leslie Feinberg

Stonewall: The Definitive Story of the LGBTQ Rights Uprising That Changed America by Martin Duberman

Beyond the Gender Binary by Alok Vaid-Menon

Gender Queer: A Memoir by Maia Kobabe (graphic novel) Refusing Compulsory Sexuality: A Black Asexual Lens on Our Sex-Obsessed Culture by Sherronda J Brown

A Queer History of the United States by Michael Bronski

The Gay Agenda: A Modern Queer History & Handbook by Ashley Molesso and Chessie Needham

They/Them/Their: A Guide to Nonbinary and Genderqueer Identities by Eris Young

Gender Outlaws: The Next Generation by Kate Bornstein and S. Bear Bergman

This Book Is Gay by Juno Dawson (Author) and David Levithan (Contributor)

Nonbinary For Beginners: Everything you’ve been afraid to ask about gender, pronouns, being an ally, and black & white thinking by Ocean Atlas

All Boys Aren't Blue: A Memoir-Manifesto by George M. Johnson

Gender: A Graphic Guide by Meg-John Barker and Jules Scheele (Illustrator)

Resources for Kids and Parents

The Every Body Book: The LGBTQ+ Inclusive Guide for Kids about Sex, Gender, Bodies, and Families by Rachel E. Simon (Author) and Noah Grigni (Illustrator)

This Is a Book for Parents of Gay Kids: A Question & Answer Guide to Everyday Life by Dan Owens-Reid and Kristin Russo This Book Is Feminist: An Intersectional Primer for Next-Gen Changemakers by Jamia Wilson and Aurelia Durand (Illustrator)

Unlearning White Supremacy and Colonialist Culture

The Body Is Not an Apology: The Power of Radical Self-Love by Sonya Renee Taylor

Rest Is Resistance: A Manifesto by Tricia Hersey

White Fragility: Why It's So Hard for White People to Talk about Racism by Robin Diangelo

Black Rage by William H. Grier and Price M. Cobbs

White Rage: The Unspoken Truth of Our Racial Divide by Carol Anderson

How to Understand Your Gender: A Practical Guide for Exploring Who You Are by Alex Iantaffi and Meg-John Barker

This Book Is Anti-Racist: 20 Lessons on How to Wake Up, Take Action, and Do the Work by Tiffany Jewell (Author) and Aurelia Durand (Illustrator)

Redefining Realness: My Path to Womanhood, Identity, Love & So Much More by Janet Mock

Gender Trauma: Healing Cultural, Social, and Historical Gendered Trauma by Alex Iantaffi

The Politics of Trauma: Somatics, Healing, and Social Justice by Staci Haines

Brainwashed: Challenging the Myth of Black Inferiority by Tom Burrell

Me and White Supremacy: Combat Racism, Change the World, and Become a Good Ancestor by Layla F. Saad

Articles and Online Resources (Including Research Articles)

White Supremacy Culture by Tema Okun, at dRworks (This is a list of characteristics of white supremacy culture that show up in our organizations and workplaces.)

Reflections on Agroecology and Social Justice in Malwa-Nimar by Caroline E. Fazli

Mutual Aid Toolbox by Big Door Brigade Mutual Aid Resources by Mutual Aid Disaster Relief No body is expendable: Medical rationing and disability justice during the COVID-19 pandemic by Andrews, Ayers, Brown, Dunn, & Pilarski (2021)

A Marxist Theory of Extinction by Troy Vettese

Intersectionality Research for Transgender Health Justice: A Theory-Driven Conceptual Framework for Structural Analysis of Transgender Health Inequities by Linda M. Wesp, Lorraine Halinka Malcoe, Ayana Elliott, and Tonia Poteat Know Your Rights Guide to Surviving COVID-19 Triage Protocols by NoBody is Disposable

Finally Feeling Comfortable: The Necessity of Trans-Affirming, Trauma-Informed Care by Alex Petkanas (on TransLash Media)

'Are you ready to heal?': Nonbinary activist Alok Vaid-Menon deconstructs gender by Jo Yurcaba

Gender-affirming Care Saves Lives by Kareen M. Matouk and Melina Wald

What It Takes to Heal: How Transforming Ourselves Can Change the World by Prentis Hemphill

Note from the curator: Please use your local libraries when possible! Be #ResiliencePunk.

[kael-writ]

saw a leftist post about how we shouldnt try too hard to be safe at protests and like Im tired Im sure I misread stuff but if I did, most people probably would.... and they talked about covid precautions in a weird way and used a term "safetyism" and my guy, look, ... safety is the point. Like sure if you as an able bodied white 20 year old wanna get beat up by a cop resisting arrest to make a point that's fine. Even If you wanna immolate yourself for a cause a lot of people wont judge you and will respect your choice. It can be heroic to take on risks in protest

But... come the fuck on, honestly. Safety is ultimately the point. We're here to make people safe. I look around these protests and there are disabled people in wheelchairs, children, elderly people, vulnerable comrades. Someone in the comments said maybe people in wheelchairs shouldn't be there like, ....no? It's their fight too. WTF do you think happens to Palestinians who lose limbs in a bombing? They use wheelchairs. You're saying they don't have a place...? No, they do. People in wheelchairs are at every protest, disability protests are hardcore actually, they're not asking your permission just your respect.

Another guy got so mad about comments advocating masks that he said he was gonna go to he march and cough on people like? ...We're comrades?

If you wanna specifically plan a highly risky action you do it with a small trusted group. You don't just go to a march someone else organized and wild out and then get mad that not everyone had the same ideas as you when you didnt co-ordinate and communicate. If the cops try to arrest you the crowd will try to support you but if they don't know you or what happened the risk they're willing to take is realistically limited regardless of what you think it should be.

A lot of people will support righteous rioting to a generous extent but generally at protests, not really at Palestine protests but at some others like the anti-war ones or Occupy, there are one or two people there just to be a jerk, not for a good cause, just to take advantage of the crowd to be destructive or whatever. Like someone just turning over a planter in front of an indie restaurant, like, ok? WTF did the damn plants do to you? A bunch of us replanted it. To quote Dead Kennedys, "trash a bank if you got real balls." That's really rare but it can happen and as much as we all wanna love and trust everyone, we're still city folk and you're still strangers. I don't trust people I haven't known for at least two years lol. Not to mention shit like the FBI pretending to be activists to entrap people.

It's not morally or ethically wrong to like, be as safe as possible within these inherently risky actions and consider carefully what additional risks to take or not.

If we're not taking care of the most vulnerable people in our number and including them what the fuck is the point? Yall wanna evoke women and children as victims but not include the most vulnerable victims in marching for their own rights?

We're not here to try to be cool, we're here to end a genocide, and that's gonna take a lot of work from a lot of people in a lot of ways, and some of those people and some of those ways have to be kept relatively safe.

[houseofpurplestars]

[Image id: a collage of portraits of the 6 prisoners who escaped Gilboa prison on September 6, 2021. /end id]

After digging for years, six heroic prisoners escaped from Gilboa prison in an unforgettable operation. We invite you to read how the liberated prisoners expressed their feelings during this historic moment:

Prisoner Mahmoud Al-Aridah, the mastermind behind the tunnel: "I give you the good news, O mother, for I have eaten figs from the length of the homeland, and cactus fruit and pomegranates. I have eaten the marouk and sumac and wild thyme. And after 25 years of deprivation, I have eaten guava."

Prisoner Zakaria Zubeidi: "Look and see how they planted pine trees in place of olive trees, but the roots are still there. They cut down the olive trees, but they forgot that olives has an extended lifespan. They can cut down the trees, but they cannot cut down the lifespan of the olive trees."

Prisoner Yaqoub Qadri: "The best days of my life were the five days I spent in the open air of Palestine without restrictions. I saw children in the streets and I kissed one of them, and it was one of the most beautiful things that happened to me."

Prisoner Ayham Kamamji: "When I reached Jenin, I felt as though I had reached heaven. I had hoped to visit my mother's grave, but I was not able to."

t.me/PalestineResist

[theculturedmarxist]

Many US papers are giving front-page, above the fold treatment to university administrators going wild and calling in the cops on peaceful campus protests, first at Columbia, followed by Yale and NYU. Harvard, in a profile in courage, closed its campus to prevent a spectacle. Demonstrations are taking hold at other campuses, including MIT, Emerson, and Tufts.

This is an overly dynamic situation, so I am not sure it makes sense to engage in detailed coverage. However, some things seem noteworthy.

First, in typical US hothouse fashion, the press is treating protests as if they were a bigger deal than the ongoing genocide in Gaza. I am not the only one to notice this. From Parapraxis (hat tip  guurst; bear with the author’s leisurely set-up):

I am employed as a non-tenure-track professor in a university department dedicated to teaching and research about Jews, Judaism, and Jewishness. One day, I arrived at work to find security cameras installed in my department’s hallway. I read in an email that these cameras had been installed after an antisemitic poster was discovered affixed to a colleague’s office door. I was never shown this poster. Like the cameras, I learned of it only belatedly. Despite the fact that the poster apparently constituted so great a danger to the members of my department as to warrant increased security, nobody bothered to inform me about it. By the time I was aware that there was a threat in which I was ostensibly implicated, the decision had already been made—by whom, exactly, I don’t know—about which measures were necessary to protect me from it. My knowledge, consent, and perspective were irrelevant to the process… The prolepsis of the decision did more than protect me—if, indeed, it really did that. It interpellated my coworkers and myself as people in need of protection…. I was unwittingly transformed, literally overnight, into the type of person to whom something might happen. My employer has a campus—three, actually—meaning that it has a physical plant. I navigate one of these campuses as my workplace, but it almost never figures for me as “the campus.” In fact, the first time since beginning the job when I felt myself caught up in an affective relation, not to the particular institution where I work, but rather to “the campus” was when I looked up into that security camera and felt myself being “watched” by it. Only then did I think, a couple of months into my temporary contract, that I was not just at my workplace. Now I was on “the campus.” This incident with the poster and the camera occurred, of course, some weeks after the October 7 Hamas attacks on Israel and the onset of Israel’s retaliatory military campaign in Gaza. Against so horrific a backdrop, and relative to the intimidation and retaliation to which those who speak out against the war (including—indeed, especially—in the academy) have been subjected, my story sounds banal. And it is. In its very ordinariness, however, the anecdote is quite representative: first, of how decisions get made at contemporary institutions of higher education (generally speaking, without the input of those whom they impact); and second, of the logic of a peculiarly American phenomenon I call campus panic…. The months since October 7 have aggravated the most extreme campus panic I have witnessed. To judge by the American mass media, the campus is the most urgent scene of political struggle in the world. What is happening “on campus” often seems of greater concern than what is happening in Gaza, where every single university campus has been razed by the IDF. When all the Palestinian dead have been counted, it seems likely that these months will be recorded as having inflamed a campus panic no less intense than the one that accompanied the Vietnam War.

Second, many otherwise fine stories, like Columbia in crisis, again by the Columbia Journalism Review, and Columbia University protests and the lessons of “Gym Crow” by Judd at Popular Information, start off with the 1968 protests at Columbia as a point of departure. And again, consistent with the Parapraxis account and being old enough to remember the Vietnam War, I find the comparison to be overdone. Yes, there are some telling similarities, like the role of right-wing pressure in getting campus administrators to call out the cops, the device of dwelling on the earlier uprising seems to obscure more than it reveals. The Vietnam War, unlike Gaza, tore the US apart. Today’s campus students are, with only the comparatively small contingent of Palestinian students, acting to protest US support of slaughter in Gaza. In 1968, for many, the stake were more personal. The risk of young men having to serve was real.

Similarly, conservatives then supported the military and were typically proud of their or any family member’s service. Draft dodging and demonization of armed forces leaders was close to unconscionable. It took years of the major television networks and the two authoritative magazines, Time and Newsweek, showing what the war looked like, and intimating that the US was not succeeding, that shifted mass opinion.

And even the initial 1968 protests were more disruptive. The first wave at Columbia occupied some campus buildings, presumably disrputing operations. Today’s were encampments, as in outdoors. So they were more analogous to Occupy Wall Street, where the ongoing rebellion was an offense to authority even if it caused harm. But worse, the ones at Columbia and other schools now are by elites in training, and not presumed loser riff-raff.

So the aggressiveness of the crackdown looks like very insecure leadership. For instance, why escalate to calling in the NYPD immediately, as opposed to campus police, when the city’s cops reported everyone cooperated with the arrests?

This takes us to the third issues, that it isn’t just the students who oppose the stifling of protest, but also faculty. From the Popular Information article:

[President] Shafik’s actions were blasted in a statement issued on Friday by the Columbia and Barnard College chapters of the American Association of University Professors: Shafik also drew a rebuke from the Columbia student council. In a statement, the council said that “students possess the inherent right to engage in peaceful protest without fear of retribution or harm” and called for “the preservation of freedom of speech and expression among students.”

Popular Information also points out how the Biden Administration is, natch, whipping up fear about possible dangers to Jews while ignoring that Muslims have been on the receiving end. Recall that ex-IDF soldiers who attacked pro-Palestinian protestors at Columbia in January went unpunished. Again from Popular Information:

On Sunday, the White House released a statement in response to the protests at Columbia, denouncing “calls for violence and physical intimidation targeting Jewish students”: What incidents prompted this statement? A White House spokesperson did not immediately respond to a request for comment. But some media outlets are interpreting it as a response to this video, in which two unidentified men promise more terrorist attacks against Israel. According to the individual who posted the video, the incident did not occur on Columbia’s campus. There is no evidence that Columbia students were involved. An NBC reporter, Antonia Hylton, who was on Columbia’s campus with protesters, reported no instances of “violence or aggression” among students.

Now we’ll turn to Rajiv Sethi, who as a professor at Barnard, has, for better or worse, a front row seat on the turmoil.

By Rajiv Sethi, professor of economics at Barnard College. Originally published at his website

My campus is in turmoil, and it’s hard to think or write about anything else. Dozens of students have been suspended, arrested, and barred from the premises. Others have been advised to leave for their own safety. Most entrances are closed altogether, and the few that remain open are guarded to prevent entry of non-affiliates. Calls for the resignation of leaders are coming from multiple quarters—some concerned about excessively punitive measures and others about inadequate enforcement and protection.

There are several reports on social media of harassment, intimidation, and the glorification of violence. Such reports often conflate what is happening outside the gates—involving people who may not be affiliates and who are on ground over which the university has no jurisdiction—with the protests on the South Lawn. Based on what I have seen personally, the latter protests have been peaceful, prayerful, and even joyful at times.1

I did see one sign directed at President Shafik that I felt was offensive and ill-advised. And there is one phrase—recently deemed anti-Semitic by an act of Congress—that has been repeated loudly and frequently within the gates. This post is about the meaning of that phrase, and about meanings and messages in general.

While on stage at a political convention in July 2015, Martin O’Malley said the following:

Black lives matter. White lives matter. All lives matter.

Taken literally, these words are entirely unobjectionable, even laudable. But O’Malley apologized for them within hours, saying: “That was a mistake on my part and I meant no disrespect.”

Why was the apology deemed necessary? O’Malley was running for the Democratic presidential nomination at the time, and to many of the voters he was courting, the words “all lives matter” had come to mean something else entirely—an expression of indifference to racial inequality at best, and perhaps even a racist dog whistle.

As phrases come to be endowed with new meanings, some people respond by carefully avoiding them, while others are motivated to adopt them with relish. This further entrenches the new meaning and reinforces the process of selective abandonment and adoption. Thus “Democrat Party” can come to be intended and perceived as an epithet, and the seemingly harmless chant “Let’s Go Brandon!” a vulgarity.

This process is decentralized and largely uncoordinated, and there is little that legislation can do to enforce the attachment of meanings to messages. Of course, this hasn’t prevented our elected officials from trying. On April 16, by a vote of 377-44, the House passed Resolution 883:

Expressing the sense of the House of Representatives that the slogan, “from the river to the sea, Palestine will be free” is antisemitic and its use must be condemned.

One day later, Columbia President Minouche Shafik was asked by Congresswoman Lisa McClain whether she agreed that such statements were indeed anti-Semitic. President Shafik answered as follows:

I hear them as such, some people don’t.

The problem with this response is that it suggests that listeners are free to assign meanings to expressions, regardless of the identities and intentions of speakers. But meanings are created jointly by speakers and listeners, and the same message can carry different meanings depending on what is known about the parties engaged in communication.

People have often appropriated and de-fanged racist, misogynistic, and homophopic insults aimed at the groups to which they belong. Even the most vile and vicious slur in the American language carries a different connotation when used by Randall Kennedy in conversation. The meanings of messages cannot be established independently of the indentities of those who use them. They cannot be established by listeners alone.

Thus the attempt by the House of Representatives to define the meaning of a phrase is likely to be futile. The meaning will evolve over time based on the process of selective avoidance and adoption. And this meaning is vigorously contested at present.

Consider, for instance, the Jerusalem Declaration on Anti-Semitism. This document states clearly that “denying the right of Jews in the State of Israel to exist and flourish, collectively and individually, as Jews, in accordance with the principle of equality” is anti-Semitic. However, it also proclaims:

It is not antisemitic to support arrangements that accord full equality to all inhabitants “between the river and the sea,” whether in two states, a binational state, unitary democratic state, federal state, or in whatever form.

President Shafik could have referenced the above in pushing back against the idea that meanings can be assigned by elected representatives or college administrators. I understand the pressure she was under, and it is difficult to give thoughtful responses under such circumstances. But it is important that moving forward, the use of this phrase alone not be used as a basis for disciplinary action.

One organization that I have come to admire over the past few years is the Foundation for Individual Rights and Expression (FIRE), which has been admirably consistent in defending freedom of speech on and off campus. On this phrase in particular, FIRE’s position is the following:

If students at a peaceful protest chant anti-Israel slogans like “From the river to the sea, Palestine will be free,” that speech, taken alone, is protected political expression. Even if some understand the phrase to call for the destruction of Israel, it is still—absent more—protected as political speech, advocating in general terms for violence elsewhere at an unspecified time against a broadly defined target… But context is determinative: Were the same statement to be directed at a specific Jewish student by a student or group moving threateningly towards him, during a protest that has turned violent and unstable, it may arguably constitute a true threat.

This is the right position to take and I hope that Barnard and Columbia will adopt it. The keynote by Killer Mike at the 2023 FIRE Gala explains in the clearest possible terms the value of this perspective, and it will join the Reith lecture by Chimamanda Adichie and the Stanford Memo by Jenny Martinez (along with the Kalven Report and the Chicago Principles) as a classic in the pantheon of free speech advocacy.

Among the people who have addressed the students on the South lawn are Madmood Mamdani and Norman Finkelstein; I caught the tail end of the latter’s speech but couldn’t hear much because amplification was limited and he tends to speak quite softly. I do hope that the students who invited him will read his latest book, which is as fierce a critique of identity politics as one is likely to find anywhere.

Norman Finkelstein addresses student protestors at Columbia on April 19th, 2024

I received a response to this post from Seth Weissman, whom I first met when he was a graduate student at Columbia many years ago. I remember Seth fondly, and have enormous respect for him. His message is posted (with permission) below:

Rajiv, as usual, a very thoughtful take. That said, you are missing something. I say this as someone who knows and respects you as fair-minded and as an Orthodox Jew who is: So what are you missing? I’m all for “from the river to the sea, Palestinians will be free.” That could mean in a binational state alongside Jews living freely, or in two states, one Palestinian (West Bank, Gaza, and the Arab sections of Jerusalem such as Abu Dis) and the other a Jewish home where Arab citizens are accorded full rights, which is the current (albeit imperfectly realized) concept of Israel. This is in accordance with the Jerusalem Declaration. But the chant, “from the river to the sea, Palestine will be free” explicitly and willfully denies Jewish self expression. In a context where some of the protestors (not all, and I am making no claim as to what percentage) have expressed solidarity with Hamas, it can be taken no other way. And while the majority of the protestors would denounce Hamas (I hope), they are standing shoulder to shoulder with those who empathize with Hamas. FYI, I have the scars from confronting nationalism and Islamophobia on the Jewish side. If I could pay the price for denouncing Jewish nationalists on my “side,” I can expect the protestors at Columbia and Barnard to do the same—criticize Israel without providing political support for terror and anti-Semitism.

1

After posting this I came across a credible report of significant harassment and intimidation within the Columbia gates. All classes at Barnard and Columbia are remote today, which I imagine is a prelude to clearing out of the encampment.

[dots3a]

This morning I had an e-mail exchange with the office of Senator Budd because he responded to my pleas for a ceasefire by telling me he's going to "continue to supply lethal aid" to Israel and then that i should not use e-mail templates if I want to engage in discourse. He said if I had seen what he saw on the October 7th tapes, I'd understand. I have seen hundreds of dead bodies caked in dust and blood. There is nothing you could show me that will change me into someone who thinks dropping bombs -- on anyone -- is a reasonable solution to anything.

I walked outside and the backyard is filled with blooming violets, daffodils, butterflies, various types of bees, and lady bugs. I saw my first wild strawberry flower of the season. The màxkwim has begun to sprout. The strawberry my youngest planted as a seed last year surprised me with flowers already. Each of the berry saplings I gifted myself for my birthday last July has new growth, they seem to be thriving in their new homes.

I am not getting better at straddling these two realities. I cannot sit next to the garden beds without carrying the people I've seen suffering in Palestine heavy in my heart. I can't water seeds that will hopefully grow into something my children can eat, without feeling acute awareness of the illegality of collecting rain water for Palestinians, whose children are starving to death to the sound of gunfire and American bombs -- Israel owns the water that falls from the sky, according to Israel.

I do not understand people who are able to carry on as usual. I do not understand people who are not moved to even the smallest actions of resistance. I do not understand the acquiescence. The acceptance of what is clearly unacceptable. The nonchalance of it all.

I wish there were quiet moments of peace in the dawning spring in Palestine, with children happy with their families among the flowers. I will continue to work towards that future in any way I can. I hope more will join those of us who cannot look away.

[aleck-le-mec]

Pagan ways to honor Palestinians

Like every other respectable human being these days I feel absolute terror, sadness and guilt seeing what’s happening to the PEOPLE of Gaza. Paganism has always been a way for me to deal with emotions and difficult things so I’m here to share what I’ve done and what I will continue to do to honor the people we have lost.

Of course donating funds, signing petitions, voting, protesting, talking about the genocide and boycotting is all a given but these are my spiritual/ grieving ceremonies. It’s important to balance both activism and the human need to grieve/ process in order to keep one’s humanity, avoid burnout and desensitization to this kind of violence.

Veiling

Veiling is a thing that some pagans do for all of their own reasons but I’ve found it to be a good way to honor others. If you veil with a kufiya, a historic scarf of Palestine this is also sending a message of exactly what and who you're standing for. I veil with a scarf that I inherited from my grandmother, like the martyrs of Palestine I never got to meet her, I never got the chance to know what she feared or what she loved. That symbol of loss and what could have beens’ remind me that we are all united in loss, we all are losing something through this genocide family, friends, lovers, coworkers, doctors, students, peers. Because of that loss we have to keep fighting we don’t have a choice, this genocide is everyone’s problem, it’s evryone’s loss.

Veiling in public spaces as a pagan can also help others feel more comfortable and like they have a friend in otherwise foreign places. I’m always reminded of what I heard a Sikh man say about his turban. He said that he wears it to let others know that he is there, someone you can pick out of a crowd at a glance and find easily if you’re in need of help. I always thought that was a simple beautiful sentiment that anyone can follow regardless of religion or spirituality.

Conscious grieving and candle light practice

Sometimes all you need to do is to sit down and think about things, cry a bit and be angry. Candle light visuals are important in almost every culture, they’re a universal sign of grieving and honoring someone so why not hold your own? If you have a coven/ group to do one with that’s cool but it isn’t any less honorable to do a private visual, hold that space to remember what you’ve lost and what you’ve seen. Think about what could have been, think about it and let it burn, let it hurt then promise yourself never again. Promise that this will never happen again, not if you have anything to say about it. Promise that as long as you live you will not stay silent as anyone feels this pain no matter their race, religion, or beliefs. Decide once and for all that this isn’t fair.

Displaying the palestinian flag and having one with you

It’s not uncommon for pagans, especially witches, to carry charms with them or on their person, it can be a sign of devotion or protection. So if you keep a symbol of Palestine with you it will remind you gently throughout your day that this will not go away. It's also a call to others to remember. Personally I have a bracelet that I made at the beginning of the genocide and I haven’t taken off since. I’m 50% irish/scottish and follow a lot of celtic paganism, knots are really important in celtic beliefs they’re strong, complex and can symbolize an everlasting devotion or connection. Having a knotted bracelet I made specifically with the intent of remembering Palestine in the flag’s colors is important to me and I will not take it off until I see a free Palestine.

Offerings to the wild/ learn

In general a lot of pagans make offerings to the wild without it being for a certain reason but it can’t hurt to put an intention around it. By offerings I’m not talking about blood sacrifices or anything crazy, tough people do that sometimes and honestly respect that level of commitment. I’m just talking about food scraps or planting seeds in your garden, you must remember to take care of your local wildlife too. Plant some wildflowers and as they grow remember that life finds a way, remember that the people we have lost live through you. Try and learn about Palestine before the occupation, learn about what they loved, what they feared and carry that with you, share it with other people. As long as you live and as long as you continue to speak, let it be for those who couldn’t make it, say their names and never stop growing your garden.

[najia-cooks]

[ID: The first image is of four stuffed artichoke hearts on a plate with a mound of rice and fried vermicelli; the second is a close-up on one artichoke, showing fried ground 'beef' and golden pine nuts. End ID]

أرضي شوكي باللحم / Ardiyy-shawkiyy b-al-lahm (Stuffed artichoke hearts)

Artichoke hearts stuffed with spiced meat make a common dish throughout West Asia and North Africa, with variations on the recipe eaten in Lebanon, Syria, Palestine, Algeria, and Morocco. In Palestine, the dish is usually served on special occasions, either as an appetizer, or as a main course alongside rice. The artichokes are sometimes paired with cored potatoes, which are stuffed and cooked in the same manner. Stuffed artichokes do not appear in Medieval Arab cookbooks (though artichokes do), but the dish's distribution indicates that its origin may be Ottoman-era, as many other maḥshis (stuffed dishes) are.⁩

The creation of this dish is easy enough once the artichoke hearts have been excavated (or, as the case may be, purchased frozen and thawed): they are briefly deep-fried, stuffed with ground meat and perhaps pine nuts, then stewed in water, or water and tomato purée, or stock, until incredibly tender.

While simple, the dish is flavorful and well-rounded. A squeeze of lemon complements the bright, subtle earthiness of the artichoke and cuts through the richness of the meat; the fried pine nuts provide a play of textures, and pick up on the slight nutty taste that artichokes are known for.

Terminology and etymology

Artichokes prepared in this way may be called "ardiyy-shawkiyy b-al-lahm." "Ardiyy-shawkiyy" of course means "artichoke"; "ب" ("b") means "with"; "ال" ("al") is the determiner "the"; and "لَحْم" ("laḥm") is "meat" (via a process of semantic narrowing from Proto-Semitic *laḥm, "food"). Other Palestinian Arabic names for the same dish include "أرضي شوكي محشي" ("ardiyy-shawkiyy maḥshi," "stuffed artichokes"), and "أرضي شوكي على ادامه" ("ardiyy-shawkiyy 'ala adama," "artichokes cooked in their own juice").

The etymology of the Levantine dialectical phrase meaning "artichoke" is interestingly circular. The English "artichoke" is itself ultimately from Arabic "الخُرْشُوف" ("al-khurshūf"); it was borrowed into Spanish (as "alcarchofa") during the Islamic conquest of the Iberian peninsula, and thence into English via the northern Italian "articiocco." The English form was probably influenced by the word "choke" via a process of phono-semantic matching—a type of borrowing wherein native words are found that sound similar to the foreign word ("phonetics"), and communicate qualities associated with the object ("semantics").

"Artichoke" then returned to Levantine Arabic, undergoing another process of phono-semantic matching to become "ardiyy-shawkiyy": أَرْضِيّ ("ʔarḍiyy") "earthly," from أَرْض‎ ("ʔarḍ"), "Earth, land"; and شَوْكِيّ ("shawkiyy") "prickly," from شَوْك‎ ("shawk"), "thorn."

Artichokes in Palestine

Artichoke is considered to be very healthful by Palestinian cooks, and it is recommended to also consume the water it is boiled in (which becomes delightfully savory and earthy, suitable as a broth for soup). In addition to being stuffed, the hearts may be chopped and cooked with meat or potatoes into a rich soup. These soups are enjoyed especially during Ramadan, when hot soup is popular regardless of the season—but the best season for artichokes in the Levant is definitively spring. Stuffed artichokes are thus often served by Jewish people in North Africa and West Asia during Passover.

Artichokes grow wild in Palestine, sometimes in fields adjacent to cultivated crops such as cereals and olives. Swiss traveler Johann Ludwig Burckhardt, writing in 1822, referred to the abundant wild artichoke plants (presumably Cynara syriaca) near لُوبْيا ("lūbyā"), a large village of stone buildings on a hilly landscape just west of طبريا ("ṭabariyya," Tiberias):

About half an hour to the N. E. [of Kefer Sebt (كفر سبط)] is the spring Ain Dhamy (عين ظامي), in a deep valley, from hence a wide plain extends to the foot of Djebel Tor; in crossing it, we saw on our right, about three quarters of an hour from the road, the village Louby (لوبي), and a little further on, the village Shedjare (شجره). The plain was covered with the wild artichoke, called khob (خُب); it bears a thorny violet coloured flower, in the shape of an artichoke, upon a stem five feet in height.

(Despite resistance from local militia and the Arab Liberation Army, Zionist military groups ethnically cleansed Lubya of its nearly 3,000 Palestinian Arab inhabitants in July of 1948, before reducing its buildings and wells to rubble, The Jewish National Fund later planted the Lavi pine forest over the ruins.)

Artichokes are also cultivated and marketed. Elihu Grant, nearly a century after Burckhardt's writing, noted that Palestinian villages with sufficient irrigation "[went] into gardening extensively," and marketed their goods in crop-poor villages or in city markets:

Squash, pumpkin, cabbage, cauliflower, lettuce, turnip, beet, parsnip, bean, pea, chick-pea, onion, garlic, leek, radish, mallow and eggplant are common varieties [of vegetable]. The buds of the artichoke when boiled make a delicious dish. Potatoes are getting to be quite common now. Most of them are still imported, but probably more and more success will be met in raising a native crop.

Either wild artichokes (C. syriaca) or cardoons (C. cardunculus, later domesticated to yield modern commerical artichokes) were being harvested and eaten by Jewish Palestinians in the 1st to the 3rd centuries AD (the Meshnaic Hebrew is "עַכָּבִיּוֹת", sg. "עַכָּבִית", "'aqubit"; related to the Arabic "⁧عَكُوب⁩" "'akūb," which refers to a different plant). The Tosefta Shebiit discusses how farmers should treat the sprouting of artichokes ("קינרסי," "qinrasi") during the shmita year (when fields are allowed to lie fallow), indicating that Jews were also cultivating artichokes at this time.

Though artichokes were persistently associated with wealth and the feast table (perhaps, Susan Weingarten speculates, because of the time they took to prepare), trimming cardoons and artichokes during festivals, when other work was prohibited, was within the reach of common Jewish people. Those in the "upper echelons of Palestinian Jewish society," on the other hand, had access to artichokes year-round, including (through expensive marvels of preservation and transport) when they were out of season.

Jewish life and cuisine

Claudia Roden writes that stuffed artichoke, which she refers to as "Kharshouf Mahshi" (خرشوف محشي), is "famous as one of the grand old Jerusalem dishes" among Palestinian Jews. According to her, the stuffed artichokes used to be dipped in egg and then bread crumbs and deep-fried. This breading and frying is still referenced, though eschewed, in modern Sephardi recipes.

Prior to the beginning of the first Aliyah (עלייה, wave of immigration) in 1881, an estimated 3% of the overall population of Palestine, or 15,011 people, were Jewish. This Jewish presence was not the result of political Zionist settler-colonialism of the kind facilitated by Britain and Zionist organizations; rather, it consisted of ancestrally Palestinian Jewish groups, and of refugees and religious immigrants who had been naturalized over the preceding decades or centuries.

One such Jewish community were the Arabic-speaking Jews whom the Sephardim later came to call "מוּסְתערבים" or "مستعربين" ("Musta'ravim" or "Musta'ribīn"; from the Arabic "مُسْتَعْرِب⁩" "musta'rib," "Arabized"), because they seemed indifferentiable from their Muslim neighbors. A small number of them were descendants of Jews from Galilee, which had had a significant Jewish population in the mid-1st century BC; others were "מגרבים" ("Maghrebim"), or "مغربية" ("Mughariba"): descendents of Jews from Northwest Africa.

Another major Jewish community in pre-mandate Palestine were Ladino-speaking descendents of Sephardi Jews, who had migrated to Palestine in the decades following their expulsion from Spain and then Portugal in the late 15th century. Though initially seen as foreign by the 'indigenous' Mista'avim, this community became dominant in terms of population and political influence, coming to define themselves as Ottoman subjects and as the representatives of Jews in Palestine.

A third, Yiddish- and German-speaking, Askenazi Jewish population also existed in Palestine, the result of immigration over the preceding centuries (including a large wave in 1700).

These various groups of Jewish Palestinians lived as neighbors in urban centers, differentiating themselves from each other partly by the language they spoke and partly by their dress (though Sephardim and Ashkenazim quickly learned Arabic, and many Askenazim and Muslims learned Ladino). Ashkenazi women also learned from Sephardim how to prepare their dishes. These groups' interfamiliarity with each other's cuisine is further evidenced by the fact that Arabic words for Palestinian dishes entered Ladino and Yiddish (e.g. "كُفْتَة" / "kufta," rissole; "مَزَّة⁩" "mazza," appetizer); and words entered Arabic from Ladino (e.g. "דונסי" "donsi," sweet jams and fruit leather; "בוריק" "burek," meat and cheese pastries; "המים" "hamim," from "haminados," braised eggs) and Yiddish (e.g. "לעקעך‎" "lakach," honey cake).

In addition to these 'native' Jews were another two waves of Ashkenazi migration in the late 18th and early-to-mid 19th centuries (sometimes called the "היישוב הישן," "ha-yishuv ha-yashan," "old settlement," though the term is often used more broadly); and throughout the previous centuries there had also been a steady trickle of religious immigration, including elderly immigrants who wished to die in Jerusalem in order to be present at the appointed place on the day of Resurrection. Recent elderly women immigrants unable to receive help from charitable institutions would rely on the community for support, in exchange helping the young married women of the neighborhood with childcare and with the shaping of pastries ("מיני מאפה").

In the first few centuries AD, the Jewish population of Palestine were largely farmers and agricultural workers in rural areas. By the 16th century, however, most of the Jewish population resided in the Jewish Holy Cities of Jerusalem (القُدس / al-quds), Hebron (الخليل / al-khalil), Safed (صفد), and Tiberias (طبريا / ṭabariyya). In the 19th century, the Jewish population lived entirely in these four cities and in expanding urban centers Jaffa and Haifa, alongside Muslims and Christians. Jerusalem in particular was majority Jewish by 1880.

In the 19th century, Jewish women in Jerusalem, like their Christian and Muslim neighbors, used communal ovens to bake the bread, cakes, matzah, cholent, and challah which they prepared at home. One woman recalls that bread would be sent to the baker on Mondays and Thursdays—but bribes could be offered in exchange for fresh bread on Shabbat. Charges would be by the item, or else a fixed monthly payment.

Trips to the ovens became social events, as women of various ages—while watching the bakers, who might not put a dish in or take it out in time—sent up a "clatter" of talking. During religious feast days, with women busy in the kitchen, some families might send young boys in their stead.

Markets and bakeries in Jerusalem sold bread of different 'grades' based on the proportion of white and wheat flour they contained; as well as flatbread (خبز مفرود / חובז מפרוד / khobbiz mafroud), Moroccan מאווי' / ماوي / meloui, and semolina breads (כומאש / كماج / kmaj) which Maghrebim especially purchased for the Sabbath.

On the Sabbath, those who had brick ovens in their sculleries would keep food, and water for tea and coffee, warm from the day before (since religious law prohibits performing work, including lighting fires, on Shabbat); those who did not would bring their food to the oven of a neighbor who did.

Palestinian Jewish men worked in a variety of professions: they were goldsmiths, writers, doctors, merchants, scientists, linguists, carpenters, and religious scholars. Jewish women, ignoring prohibitions, engaged in business, bringing baked goods and extra dairy to markets in Jerusalem, grinding and selling flour, spinning yarn, and making clothing (usually from materials purchased from Muslims); they were also shopkeepers and sellers of souvenirs and wine. Muslims, Jews, and Christians shared residential courtyards, pastimes, commercial enterprises, and even holidays and other religious practices.

Zionism and Jewish Palestinians

Eastern European Zionists in the 1880s and 90s were ambivalent towards existing Jewish communities in Palestine, often viewing them as overly traditional and religious, backwards-thinking, and lacking initiative. Jewish Palestinians did not seem to conform with the land-based, agricultural, and productivist ideals of political Zionist thinkers; they were integrated into the Palestinian economy (rather than seeking to create their own, segregated one); they were not working to create a Jewish ethnostate in Palestine, and seemed largely uninterested in nationalist concerns. Thus they were identified with Diaspora Jewish culture, which was seen as a remnant of exile and oppression to be eschewed, reformed, or overthrown.

These attitudes were applied especially to Sephardim and Mista'arevim, who were frequently denigrated in early Zionist literature. In 1926, Revisionist Zionist leader Vladimir Jabotinsky wrote that the "Jews, thank God, have nothing in common with the East. We must put an end to any trace of the Oriental spirit in the Jews of Palestine." The governance of Jewish communities was, indeed, changed with the advent of the British Mandate (colonial rule which allowed the British to facilitate political Zionist settling), as European political and "socialist" Zionists promoted Ashkenazi over Sephardi leadership.

Under the Ottomans, the millet system had allowed a degree of Jewish and Christian autonomy in matters of religious study and leadership, cultural and legal affairs, and the minting of currency. The religious authority of all Jewish people in Palestine had been the Sephardi Rabbi of Jerusalem, and his authority on matters of Jewish law (like the authority of the Armenian Patriarchate on matters of Christian law) extended outside of Palestine.

But British and European funding allowed newer waves of Ashkenazi settlers (sometimes called "היישוב החדש," "ha-yishuv ha-khadash," "new settlement")—who, at least if they were to live out the ideals of their sponsors, were more secular and nationalist-minded than the prior waves of Ashkenazi immigration—to be de facto independent of Sephardi governance. Several factors lead to the drying up of halaka (donated funds intended to be used for communal works and the support of the poor in Sephardi communities), which harmed Sephardim economically.

Zionist ideas continued to dominate newly formed committees and programs, and Palestinian and Sephardi Jews reported experiences of racial discrimination, including job discrimination, leading to widespread poverty. The "Hebrew labor" movement, which promoted a boycott of Palestinian labor and produce, in fact marginalized all workers racialized as Arab, and promises of work in Jewish labor unions were divided in favor of Ashkenazim to the detriment of Sephardim and Mizrahim. This economic marginalization coincided with the "social elimination of shared indigenous [Palestinian] life" in the Zionist approach to indigenous Jews and Muslims.

Despite the adversarial, disdainful, and sometimes abusive relationship which the European Zionist movement had with "Oriental" Jews, their presence is frequently used in Zionist food and travel writing to present Israel as a multicultural and pluralist state. Dishes such as stuffed artichokes are claimed as "Israeli"—though they were eaten by Jews in Palestine prior to the existence of the modern state of Israel, and though Sephardi and Mizrahi diets were once the target of a civilizing, correcting mission by Zionist nutritionists. The deep-frying that stuffed artichokes call for brings to mind European Zionists' half-fascinated, half-disgusted attitudes towards falafel. The point is not to claim a dish for any one national or ethnic group—which is, more often than not, an exercise in futility and even absurdity—but to pay attention to how the rhetoric of food writing can obscure political realities and promote the colonizer's version of history. The sinking of Jewish Palestinian life prior to the advent of modern political Zionism, and the corresponding insistence that it was Israel that brought "Jewish cuisine" to Palestine, allow for such false dichotomies as "Jewish-Palestinian relations" or "Jewish-Arab relations"; these descriptors further Zionist rhetoric by making a clear situation of ethnic cleansing and settler-colonialism sound like a complex and delicate issue of inter-ethnic conflict. To boot, the presentation of these communities as having merely paved the way to Zionist nationalism ignores their existence as groups with their own political, social, and cultural lives and histories.

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Ingredients:

Serves 4 (as a main dish).

For the artichokes:

6 fresh, very large artichokes; or frozen (not canned) whole artichoke hearts

1 lemon, quartered (if using fresh artichokes)

250g (1 1/2 cups) vegetarian ground beef substitute; or 3/4 cup TVP hydrated with 3/4 cup vegetarian 'beef' stock from concentrate

1 yellow onion, minced

Scant 1/2 tsp kosher salt

1/2 tsp ground black pepper

1 pinch ground cardamom (optional)

1/4 tsp ground allspice or seb'a baharat (optional)

1 Tbsp pine nuts (optional)

Water, to simmer

Oil, to fry

2 tsp vegetarian 'beef' stock concentrate, to simmer (optional)

Lemon, to serve

Larger artichokes are best, to yield hearts 3-4 inches in width once all leaves are removed. If you only have access to smaller artichokes, you may need to use 10-12 to use up all the filling; you might also consider leaving some of the edible internal leaves on.

The meat may be spiced to taste. Sometimes only salt and black pepper are used; some Palestinian cooks prefer to include seb'a baharat, white pepper, allspice, nutmeg, cardamom, and/or cinnamon.

Medieval Arab cookbooks sometimes call for vegetables to be deep-fried in olive oil (see Fiḍālat al-Khiwān fī Ṭayyibāt al-Ṭaʿām wa-l-Alwān, chapter 6, recipe no. 373, which instructs the reader to treat artichoke hearts this way). You may use olive oil, or a neutral oil such as canola or sunflower (as is more commonly done in Palestine today).

Elihu Grant noted in 1921 that lemon juice was often served with stuffed vegetable dishes; today stuffed artichokes are sometimes served with lemon.

For the rice:

200g Egyptian rice (or substitute any medium-grained white rice)

2 tsp broken semolina vermicelli (شعيريه) (optional)

1 tsp olive oil (optional)

Large pinch salt

520g water, or as needed

Broken semolina vermicelli (not rice vermicelli!) can be found in plastic bags at halal grocery stores.

Instructions:

For the stuffed artichokes:

1. Prepare the artichoke hearts. Cut off about 2/3 of the top of the artichoke (I find that leaving at least some of the stem on for now makes it easier to hollow out the base of the artichoke heart without puncturing it).

2. Pull or cut away the tough outer bracts ("leaves") of the artichoke until you get to the tender inner leaves, which will appear light yellow all the way through. As you work, rub a lemon quarter over the sides of the artichoke to prevent browning.

3. If you see a sharp indentation an inch or so above the base of the artichoke, use kitchen shears or a sharp knife to trim off the leaves above it and form the desired bowl shape. Set aside trimmings for a soup or stew.

4. Use a small spoon to remove the purple leaves and fibers from the center of the artichoke. Make sure to scrape the spoon all along the bottom and sides of the artichoke and get all of the fibrous material out.

5. Use a paring knife to remove any remaining tough bases of removed bracts and smooth out the base of the artichoke heart. Cut off the entire stem, so that the heart can sit flat, like a bowl.

6. Place the prepared artichoke heart in a large bowl of water with some lemon juice squeezed into it. Repeat with each artichoke.

7. Drain artichoke hearts and pat dry. Heat a few inches of oil in a pot or wok on medium and fry artichoke hearts, turning over occasionally, for a couple minutes until lightly browned. If you don't want to deep-fry, you can pan-fry in 1 cm or so of oil, flipping once. Remove with a slotted spoon and drain.

8. Prepare the filling. Heat 1 tsp of olive oil in a large skillet on medium-high and fry onions, agitating often, until translucent.

Tip: Some people add the pine nuts and brown them at this point, to save a step later. If you do this, they will of course be mixed throughout the filling rather than being a garnish on top.

9. Add spices, salt, and meat substitute and fry, stirring occasionally, until meat is browned. (If using TVP, brown it by allowing it to sit in a single layer undisturbed for 3-4 minutes, then stir and repeat.) Taste and adjust spices and salt.

10. Heat 1 Tbsp of olive oil or margarine in a small pan on medium-low. Add pine nuts and fry, stirring constantly, until they are a light golden brown, then remove with a slotted spoon. Note that, once they start taking on color, they will brown very quickly and must be carefully watched. They will continue to darken after they are removed from the oil, so remove them when they are a shade lighter than desired.

11. Stuff the artichoke hearts. Fill the bowl of each heart with meat filling, pressing into the bottom and sides to fill completely. Top with fried pine nuts.

12. Cook the artichoke hearts. Place the stuffed artichoke hearts in a single layer at the bottom of a large stock pot, along with any extra filling (or save extra filling to stuff peppers, eggplant, zucchini, or grape leaves).

13. Whisk stock concentrate into several cups of just-boiled water, if using—if not, whisk in about a half teaspoon of salt. Pour hot salted water or stock into the pot to cover just the bottoms of the stuffed artichokes.

14. Simmer, covered, for 15-20 minutes, until the artichokes are tender. Simmer uncovered for another 5-10 minutes to thicken the sauce.

For the rice:

1. Rinse your rice once by placing it in a sieve, putting the sieve in a closely fitting bowl, then filling the bowl with water; rub the rice between your fingers to wash, and remove the sieve from the bowl to strain.

2. Place a bowl on a kitchen scale and tare. Add the rice, then add water until the total weight is 520g. (This will account for the amount of water stuck to the rice from rinsing.)

3. (Optional.) In a small pot with a close-fitting lid, heat 1 tsp olive oil. Add broken vermicelli and fry, agitating often, until golden brown.

4. Add the rice and water to the pot and stir. Increase heat to high and allow water to come to a boil. Cover the pot and lower heat to a simmer. Cook the rice for 15 minutes. Remove from heat and steam for 10 minutes.

To serve:

1. Plate artichoke hearts on a serving plate alongside rice and lemon wedges; or, place artichoke hearts in a shallow serving dish, pour some of their cooking water in the base of the dish, and serve rice on a separate plate.

Tip: The white flesh at the base of the bracts (or "leaves") that you removed from the artichokes for this recipe is also edible. Try simmering removed leaves in water, salt, and a squeeze of lemon for 15 minutes, then scraping the bract between your teeth to eat the flesh.