Palestinian Small Gardens … More than just a farewell!

Like any Palestinian, I received the news of the martyrdom of Shireen Abu Aqila with amazement mixed with double anger and longing. Death here was never just death, but was always the drug that refreshed the memory. And people were not just people, but a matter whose depth goes beyond the person’s entity, to express pain, suffering, blood, land and rights. The more the drug of death penetrates the mind, the more firmly the memory becomes established.

She followed with interest the impact of Sherine after the first hours of her martyrdom, the spread of the news on local and international radio and social media, anger and condemnation, and then the solemn funeral that accompanied her to her final resting place. And I saw how her martyrdom inspired the minds of thinkers and the conscience of artists, so tongues, pens and hands went out, everyone expressed his anger and nostalgia, everyone tried to give her a bigger place in memory find, and not a few days. passed until the voices faded, hands stopped and pens were raised, and none of it remained in my memory. Nothing but a few roses, pieces of paper and a keffiyeh hanging from a tree trunk next to a concrete wall. I have often wondered, between myself and myself, would this place mean anything if it did not embrace Shireen at the time of her martyrdom? She believed that the Palestinians had begun to invent a new way of reserving a larger place in memory.

I wondered a lot between myself and myself, would this place mean anything if it did not embrace Shireen at the time of her death? She believed that the Palestinians had begun to invent a new way of reserving a larger place in memory.

Palestine became accustomed to loss, until it became part of the daily lives of its inhabitants, and despite the Palestinians’ desire to live like any other human being, they overcome loss when necessary, such as becoming the mother of a grieving martyr to comfort. Martyr Nyalak … I wish my mother would replace you. They wish her luck in making it easy for her to lose her son, and they wish that death had come upon them at that moment so that their mothers would deserve the honor that that mother had. It is noteworthy that this duty of sympathy is not limited to the narrow social circle of the martyr and his mother, such as family and neighbors, but the matter extends to all who have heard the news of the martyrdom, to an extended social bond to form based on loss and death.

The Palestinians’ ways of sympathizing with the families of the martyrs were not limited to this, as women have always shouted at the last farewell parties, in a phenomenon that spread with the first intifada in 1987, as if women were sending tickets from love and gratitude to the martyr’s family in a scene that can only be described as “tragic”. It contains love, comfort, weakness and strength that defeats an entire army. It was not limited to, but expanded to include the participation of thousands in each new funeral procession, which began with the funeral of the martyr Abdel Qader al-Husseini in April 1948, until the funeral of Shireen Abu Aqila on May 11. 2022

The case extends to all who have heard the news of the martyrdom, to form an extensive social bond based on loss and death

This is in addition to the incessant visits to the mothers of the martyrs after the funeral, then the visit to the tombs of the martyrs, and throwing roses and messages at them, as if with all this they had raised their hands to say goodbye. It is not just a farewell, but a farewell that carries several messages to the occupation, the most important of which is that they triumph even with this loss. As Ibrahim Nasrallah says in his novel “A Safe Weddings”: “The one who forces us to tweet at the funerals of our martyrs is the one who killed them. We chirp so we do not make him feel for a moment that he defeated us. “

The martyrdom of Shireen Abu Aqila was not without similar messages, but rather had a greater and longer lasting impact than its predecessors. Here it is no longer a matter of momentary consolation, nor of the commemoration of an annual or the visit of a forgotten sanctuary that has been hidden from view. Hour by hour it is clear in the “little garden” that the Palestinians made around the place where she was tortured.

Mahmoud Darwish says in his book, The Diary of Ordinary Grief, “The place is not only a space, it is also a psychological state.”

The place of martyrs’ ascension takes a different form when it is linked to longing for the fatherland. he left for others, revived. By doing so, he moves in time to the lands from which he left years ago, to find himself Elsewhere, he can only deal with the psychological return to revive the land within himself. The same is manifested in the interest in the place where the martyrs fell, as the Palestinians in their own way revive this longing, which has always been the first mover in it, by sending messages to the occupation that it could not withdraw. the person from the place where he was tortured, and that he is left behind by a plant Or a picture or a memorial plaque that always says he is still here.

“We are on the religion of Palestine. Heaven is ours for the brave. There is no place for cowards because your soul is grace and peace, the warrior Shireen Abu Akleh.”

This is one of the messages written on a piece of paper and placed over the “little garden” that the Palestinians built for Shirin. be considered. of the children whose small and continuous confrontations with the heavily armed soldiers have always conveyed Shirin.On the tree that fell next door, roses and paper messages spread in the place as a great expression of gratitude, after Shireen more than 25 years long transferred. the truth to television screens.

Flowers and paper letters spread across the place as a great expression of gratitude, after Shireen spent more than 25 years bringing the truth to television screens.

Talking about the place of Shirin’s martyrdom based on the above, we come to the conclusion that the Palestinians’ commemoration of her, which began with their march by thousands at her funeral wandering the streets of Jerusalem and Ramallah, by her pictures hung everywhere, and even throwing roses and messages in the place where she was tortured carry connotations.It combines everything we talked about in detail.

Shirin’s martyrdom was not only a human dimension in which others stand in solidarity against bloodshed, and it was not limited to the national dimension represented in the care of the place of martyrdom and in it in small gardens of roses and words to change, but it stretched far. further, especially with Shirin’s work as a journalist striving to convey the truth. , which has given the case worldwide resonance and many questions about the freedom of Palestinian journalists and their target.

“Little things when it happened on their time have a bigger meaning than that, I mean there is a small start for every big event,” Ghassan Kanafani said.

Attention to the accident scene has always been an indication of the magnitude of the event and its impact, and a major event has always been followed by a major change. Attention to the victim’s place has become a ritual used in various Arab countries, and this method has become a cry for the masses in the face of phenomena that society rejects and alienates from, and this is the beginning of ‘ a legal and social ban on a particular phenomenon, and although the issue in Palestine is much larger than being a social phenomenon, please correct it, The recurrence of these major events in their places of appearance indicates great anger and form a historical warning that a change is about to take place. The greater the number of mourners for funerals, the greater the funerals, and the louder the voice of cheering coming from the throats, the further the sound is reached, and the greater the nostalgia for the idea of ​​home, the greater the number of those who want to return to it in their own way. Finally, we find that the commemoration of the places where important events take place has always been an indication of a historical transformation on political and social levels.

For Palestinians to continue the places where the martyrs fell is tantamount to caring for their souls, ascending into the air and turning into stars and rain.

Yes, it’s hope. Hope something will happen.

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