Monday, February 12, 2024

Forsaking Vengeance, Trusting God

I’m currently reading a book that details the history of the relationship between Arabs and Jews in the Holy Land over the span of a hundred years.[i] I’m only up to the 1940s so far, but already I’m amazed at how many characteristics of the relationship today are exactly what they were a century ago and how often certain patterns have repeated themselves over and over and over again, like a broken record.

One of these patterns is that of vengeance. Someone from one side will kill someone from the other side, and in response people from that side will go out and kill random people from the first side as “pay back,” leading to an increasing exchange of violence that never resolves anything. Regardless of which side killed first in any given case, the pattern of vendetta is always the same.

And it’s against the context of this vicious cycle of retribution that the words of Psalm 52 stand out in stark contrast. This Psalm was written by David after the events described in 1 Samuel 22, when he was fleeing from King Saul and his hiding place was betrayed by Doeg the Edomite. Once Saul found out from Doeg where David was hiding, Saul pursued him and ended up killing not only the priests who had helped David but their entire town of Nob, including women, children, babies, and animals.

In the cycle of violence that characterizes the Holy Land in modern times and that is reflected in this ancient account as well, we would expect David to turn around and kill a whole town of Saul’s supporters or perhaps Doeg’s hometown, even those who had nothing to do with the atrocities committed at Nob, just as Saul and Doeg had killed those at Nob who had nothing to do with their quarrel with David. But that’s not how David responds.

He starts by criticizing Doeg, writing,

“Why do you boast of evil, O mighty man?
    The steadfast love of God endures all the day.
Your tongue plots destruction,
    like a sharp razor, you worker of deceit.
You love evil more than good,
    and lying more than speaking what is right. Selah
You love all words that devour,
    O deceitful tongue” (vv. 1-4, ESV).
 
Clearly, he is none too fond of Doeg and what he has done. We might imagine that David would continue by saying something to the effect of, “I’ll repay you for your treachery and violence. You think you can betray me and wipe out a whole town of my friends and get away with it? I’ll show you not to mess with me!” But instead, he writes,
 
“But God will break you down forever;
    he will snatch and tear you from your tent;
    he will uproot you from the land of the living. Selah
The righteous shall see and fear,
    and shall laugh at him, saying,
‘See the man who would not make
    God his refuge,
but trusted in the abundance of his riches
    and sought refuge in his own destruction!’” (vv. 5-7, ESV).

Who is the subject of each part of the first sentence? God. And who is noticeably absent from these verses? David. God is the one who will break down Doeg. God is the one who will snatch and tear and uproot. God is the one who will bring judgment, not David. Instead of obsessing over how he can make Doeg and Saul pay for what they did or worrying over how he can go on while these ruthless men are still hunting him, he focuses on the security he has in God:
 
“But I am like a green olive tree
    in the house of God.
I trust in the steadfast love of God
    forever and ever.
I will thank you forever,
    because you have done it.
I will wait for your name, for it is good,
    in the presence of the godly” (vv. 8-9, ESV).
 
Notice also that David speaks of God’s already having “done it” (past) while also saying that he “will wait” (present/future). God’s work is already sure, but sometimes we have to wait to see it brought to its full completion. We might not always see the wicked brought to justice, but we know that God’s justice will ultimately prevail, if not in this life, then in the next, and we can rest in the fact that God will either punish evil or have mercy if the evildoers turn to Jesus and accept His just payment for their debt of wrongdoing (i.e., His death on the Cross).

Perhaps you don’t live in a part of the world where revenge killings are the norm. Maybe you’ve never faced the question of how to respond when someone kills a person in your community. But I think it’s safe to say that we all have been wronged in one way or another. Maybe you’ve been slandered, betrayed, lied to, neglected, or stolen from. Maybe others have hurt you with their words, their attitudes, or their actions. Regardless of what form the wrong takes, we all have the same choice—do we retaliate in kind or do we leave the vengeance to God? As I’ve written about in another post, and as David knew well, God is fully trustworthy as the only completely just Judge to avenge evil in His own perfect way.

So instead of taking matters into our own hands when we have been wronged, may we be like David and give the wrongdoer over to the hands of God, acknowledging that He is the true avenger, not us. May we rest in the security that comes with our position of being in Christ, and may we, as David, choose to “trust in the steadfast love of God forever and ever.”

To read the Arabic translation of this post, click here.

لقراءة الترجمة العربية لهذا المنشور إضغط هنا.


PC: Hannah Vazquez. Used with permission.


[i] Black, Ian. Enemies and Neighbors: Arabs and Jews in Palestine and Israel, 1917-2017. [London]: Penguin Books, 2018.

Wednesday, January 17, 2024

البحث الدؤوب للقلب المتألم

الحياة مليئة بالفصول وفي بعض الأوقات هذه الفصول تجلب ألم وثقل من جراء الأسئلة المبهمة. بعض الأحيان يبدو لنا الله وكأنه غائب أو غير منتبه. وإذا كنت مثلي، فتلك الأفكار تأتي مثقلة بالشعور بالذنب لأنك تعلم في قريرة نفسك أن الله لم يكن يوماً غائباً عن أبنائه، ولكن مشاعرك لن تكون دائماً متفقة مع معرفتك. في هذه الأوقات بالذات نجد التشجيع في كلمة الله.

عندما كنت أقرأ مزمور 77 في احدى المرات، كنت مذهولة من جمال الصورة التي تصف ردة فعلنا لمدى الألم الذي نشعر به. قبل أن نكمل، خذ دقيقة لقراءة المزمور من هنا.

من الوهلة الأولى يصبح واضحاً أن آساف في محنة وألم، كلماته الأولى "صَوْتِي إِلَى اللهِ فَأَصْرُخُ." تبين أن قلقه الداخلي أصبح عظيماً لدرجة أنه تُرجم الى تعبيرات صوتية. في العدد 2، نرى أن ألمه مستمرٌ في الليل وفي النهار وليس هناك راحة أو تعزية:" أَبَتْ نَفْسِي التَّعْزِيَةَ." حتى التفكير في الله يجعله يئن (العدد3)، وفي النهاية أصبح صامتاً من جراءِ حمله العظيم: "انْزَعَجْتُ فَلَمْ أَتَكَلَّمْ." عدد 4. في العدد 5 آساف يبدأ بالتفكير في الماضي البعيد ورغبته في تحويل أفكاره إلى أشياء ممتعة ومرحة خلال الوقت الصعب.

نقطة التحول كانت في العدد 6: “وَرُوحِي تَبْحَثُ." وما تلا ذلك من مجموعة من الأسئلة التي تُرينا ارتباك آساف وشكوكه: "هَلْ إِلَى الدُّهُورِ يَرْفُضُ الرَّبُّ، وَلاَ يَعُودُ لِلرِّضَا بَعْدُ؟ هَلِ انْتَهَتْ إِلَى الأَبَدِ رَحْمَتُهُ؟ انْقَطَعَتْ كَلِمَتُهُ إِلَى دَوْرٍ فَدَوْرٍ؟ هَلْ نَسِيَ اللهُ رَأْفَةً؟ أَوْ قَفَصَ بِرِجْزِهِ مَرَاحِمَهُ؟" (العدد7-9). هذه الأسئلة امتدت على سلسلة كاملة من تدقيق من هو الله. آساف افترض أن الله يقف ضده وكل أسئلته كانت عما إذا سيستمر رفض الله للأبد أم لا. لقد شك في صفات الله، تسائل عما إذا كان حب الله مؤقتاً. لقد شك في وعود الله، سائلاً عما إذا كان لها وقت انتهاء، تسائل عما إذا كان الله غائب الذهن، ظانّاً أنه من الممكن أن يكون ناسياً لحقيقة شخصه، أخيراً تساءل إذا من الممكن أن يغلق باب مراحمه بسبب غضبه.

في عدد 10 نرى استمرارية شعور آساف بالشك "فَقُلْتُ: «هذَا مَا يُعِلُّنِي: تَغَيُّرُ يَمِينِ الْعَلِيِّ» “، لقد تسائل وتوصل الى إجابة لأسئلته وهي "نعم، لقد تخلى الله عني".

ولكن آساف لا يتوقف هنا، هذه الأسئلة ما هي إلا بداية "بحثه الدؤوب"، بمجرد ما أقر بمشاعره بأن الله تخلى عنه، قد بدأ بتذكير نفسه بالحقائق التي يعرفها عن الله، مرسخاً حقيقة الله في المواقف الماضية ومستذكراً صفاته الأبدية. على الرغم من أن مشاعره قادته للتفكير بهذه الأسئلة، رفض أن يتوقف عن اكمال البحث، ولم يتخبط في شكوكه. على الرغم من ذلك، اتخذ قرار واعي بأن" أَذْكُرُ أَعْمَالَ الرَّبِّ. إِذْ أَتَذَكَّرُ عَجَائِبَكَ مُنْذُ الْقِدَمِ. وَأَلْهَجُ بِجَمِيعِ أَفْعَالِكَ، وَبِصَنَائِعِكَ أُنَاجِي." (عدد 11 و12). لمرة أخرى حوّل انتباهه الى الماضي، ولكن هذه المرة كان تركيزه محدداً ليس مجرد تذكر للماضي، بل تذكر يد الله فيه بالتحديد.

لنلاحظ أنه انتقل من مجرد كونه مستذكراً إلى أن يكون لاهجاً ومناجياً لله، بمعنى آخر هو قد استحضر أعمال الله وتفكر فيهم بعمق وبتمعن واستنتج أن " اَلَّلهُمَّ، فِي الْقُدْسِ طَرِيقُكَ." وأكمل ليسأل سؤال آخر:" أَيُّ إِلهٍ عَظِيمٌ مِثْلُ اللهِ؟" والجواب مفهوم ضمنياً وهو لا!، ركز آساف على مميزات الله العليا وعلى استقامة الله الكلية في التعامل مع البشر.

العدد 11 يسجل نقطة تحول أخرى، كما نرى آساف ينتقل من التكلم عن الله للتكلم معه، من الممكن أنها مناجاة لعظمة وقداسة الله التي ترجمت لعبادة: " أَنْتَ الإِلهُ الصَّانِعُ الْعَجَائِبَ. عَرَّفْتَ بَيْنَ الشُّعُوبِ قُوَّتَكَ." عدد 14 هو أقر واعترف بقدرة الله وعجائبه في الكشف عن نفسه ليس فقط لشعبه، بل للشعوب الأخرى أيضاً.

إكمالاً لباقي المزمور، آساف يعود لعدّ طرق معينة تصف سيادة الله على الطبيعة (عدد 16-18)، تعرض عنايته الرقيقة (عدد 20) تهيئته لخطته الخلاصية (عدد15)، في العدد 19 آساف يقر ويعترف بأن هناك أوقات يعمل فيها الله، ولكن ب “آثار لم تُعرف". ولكي يقدم المديح لله، ذكّر آساف نفسه بحقيقة أن عدم رؤية الله يعمل لا يعني أنه لا يعمل بالحقيقة.

أتمنى أنك رأيت أن مزمور 77 لا يعلمنا فقط عن الله، ولكن يعطينا خطة مفصلة عن كيف لنا أن نعتني بأرواحنا عندما نعاني من قلب متألم. يبين لنا أنه من المقبول أن نسأل وأن نشك في بعض الأحيان، ولكن علينا أن ننطلق من الشك لليقين المجيد الذي ينتظرنا على الطرف الآخر بينما نكتشف عظمة وعطف ورحمة إله السماوات. لقد علمنا أن نعظ أنفسنا بحقيقة من هو الله، أن نذكر أنفسنا بما نعرفه من خبرتنا ومن كلمته التي لا تخذلنا، تبين لنا أننا يجب أن نفكر بعمق بما فعله الله وبما يفعله لنا، اختر أن تنعم بهذه الحقائق بدل الانغماس بالألم الحالي.

صلاتي لك إذا كنت متألم اليوم، أن تجد التشجيع في مزمور آساف وأن تتبعه كمثال، وأن تقوم ببحثك الدؤوب الخاص بك لتجد سلام الله في يسوع المسيح، والذي يأتي من معرفته، تأمل أعماله العظيمة وجِد التعزية في محبته ورعايته لك. 

كتب من قبل أوليفيا باشا. ترجم من قبل ميس سلفيتي.


.This post was first published in 2020. To see the original English version, click here

هذا المنشور تم نشره أولا في 2020. لرؤية النسخة الإنجليزية الأصلية إضغط هنا.


المصدر: Cyndi Hackett. سمح بالنشر.

Monday, January 8, 2024

What You Want to Know about Life in Palestine: How It Has Changed My Opinion

Welcome to the next installment in the miniseries where I answer your questions about life in the Palestinian Territories, specifically West Bank. Unless I receive other requests for topics, this will be the last post in the series. If you missed the earlier posts on grocery shopping, Muslim/Christian relations, treatment of women and children, and major differences betweenPalestine and the United States, you can find those by clicking on each linked phrase.

Today’s post is a bit more personal, as I’ll be answering the following question from a reader:

Could you please discuss how your Western upbringing, thoughts, and ideas regarding Palestine and Palestinians differ now that you live there?

I’ve touched on this a little bit in a previous series entitled, “How I Fell in Love with an Arab,” but I’ll go a bit more in depth here. I should note before I begin that my thoughts regarding Palestinians have changed significantly, and I’m almost ashamed to admit what they were in previous seasons of my life. But I want to answer honestly, even if that means I have to share some cringe-worthy perspectives I no longer hold. All that to say, please don’t stop halfway through this one.

A number of factors influenced my opinion of Palestinians in my younger years. There was, of course, the backdrop of 9/11, which, while not directly tied to Palestinians, did affect the impression I had of them as a subset of the Arab world. September 11 was my introduction to Arabic, and when your first exposure to a language as a young girl is hearing it used to celebrate an attack on your homeland, it’s hard not to develop negative associations for that language and those who speak it. I also held the idea that Arabs surely hated me as an American.

In the following years, as the media covered the wars in Iraq and Afghanistan, the bleak and dusty images of desolate regions in the Middle East informed my understanding of that region as a whole. I was under the impression that the Middle East was a homogenous desert land with no greenery, little water, and few comforts or modern conveniences.

But while the media shaped my ideas of Palestine in a broad sense through selective portrayals of the language and broader region, it was largely the Church that most profoundly influenced my ideas of Palestinians. I grew up in a church culture that saw no distinction between the modern state of Israel and the biblical nation of Israelites, which was frequently referred to instead as “God’s chosen people.”  Verses from the Old Testament, e.g., Genesis 12:3 (“I will bless those who bless you, and whoever curses you I will curse;”), which was spoken to Abraham (then Abram) when God first called him to journey to Canaan, were applied to the modern political state of Israel. Such an application did much to instill fear. In no way must I be against Israel, criticize them, or even think ill of them, or I would be in danger of bringing a curse on myself. If I forsook “God’s chosen people,” I would be forsaking God Himself. And who wants to be on God’s bad side?

So who were the Palestinians in this narrative? They were the children of Ishmael, the “bad, unchosen” son, the one who resented Isaac, the “good” son of promise. (Cringing here, but I press on…) And what were they doing today? They were persisting in their ancestor’s supposed animosity toward “God’s chosen people.” Conveniently ignored were the passages that stated God’s promise to/regarding Ishmael to bless him and make him a great nation, his participation in the covenant of circumcision, the reality of God’s being with him, and the apparent lack of ill-will between Ishmael and Isaac when they were grown (see Genesis 16:10, 17:20, 17:23, 21:13, 21:18, 21:20, and 25:9). 

Instead, the only verse regarding Ishmael that seemed to matter was Genesis 17:12, “He shall be a wild donkey of a man, his hand against everyone and everyone’s hand against him, and he shall dwell over against all his kinsmen” (ESV), or as the NIV translation says, “he will live in hostility toward all his brothers.” This particular interpretation of that one verse was applied not only to Ishmael but to Arabs generally and Palestinians specifically and was held forth as the simple explanation for why there was still (and always would be) conflict in the Holy Land and in the Middle East at large. Why were Palestinians fighting Jews (not Israelis, mind you, but Jews)? Because they were descendants of Ishmael and destined to rage against God’s chosen people, plain and simple. (I wish I was kidding, but I’m not.)

That was the theological world I grew up in. Add to that the fact that the only Palestinians I heard about were those on the news who were called “terrorists,” and you can start to see how I had an entirely negative view of Palestinians. Keep in mind that I had never personally met a single Palestinian (maybe not even a single Arab) the entire first two decades of my life.

But as I’ve written about in the “How I Fell in Love with an Arab” series, all that began to change in college when God graciously began working on my heart and opening my eyes to see Palestinians through His. The first Palestinian I ever saw/heard from in person was a Christian man from Bethlehem. (See this post for more about that.) The second was another Christian man—who would become my husband. In some ways suddenly and in some ways slowly, through those two encounters my ideas and feelings regarding Palestinians began to change.

I began to learn Arabic before I moved, and the process of learning the language, as well as the reality of being immersed in it after moving, took away my guttural fear of hearing it spoken. Now I see and hear the intricate beauty of the language (even as I still throw up my hands in frustration sometimes at how difficult it can be for an English-speaking brain to learn).

The incredibly welcoming and hospitable atmosphere in Palestine was not what I expected. Even now, I have people from back home warn me about seeming “too American” in fear for my safety, but I have never experienced any animosity personally directed at me as a foreigner, especially an American one, and I have not felt the ingrained hatred for Americans that I had assumed all Arabs held. (On the contrary, I have experienced the affectionate qualities of Arab culture, which you can read more about here.)

Upon my first visit to Palestine, and even more-so after moving, I realized that the dusty images on the news had very little in common with the rich beauty of the topography, flora, and fauna of this region. (Although there is still way more dust than I was used to!) I also started to internalize the geography of the Middle East and realize just how distinct each country and its culture is from the others. (In case you didn’t know, Iraq and Afghanistan are very far away from us—and Afghanistan isn’t even an Arab country!) Far from the third-world status I had envisioned, Palestine revealed itself to be full of modernity, and I thought on my first visit that it even reminded me of Europe.

As I began to meet Christian Palestinians, many of whom were exponentially more passionate and outspoken about their faith than most American Christians I knew, I began to realize just how much the American Church was missing by ignoring the lives of these brothers and sisters and how much that must hurt God’s heart. On top of that, it dawned on me that it seems unlikely that God would curse those who are in Christ, so how did Palestinian Christians who spoke out against Israel fit into the narrative of my upbringing? And why were they speaking against Israel, anyway? Could it be that they (and by implication non-Christian Palestinians) had reasons that had absolutely nothing to do with their genetics?

Furthermore, if “God’s chosen people” were oppressing God’s redeemed, Blood-bought people, did I really think God wouldn’t care about that or would forsake His Blood-bought children in favor of His chosen people, even if His chosen people were forsaking Him by rejecting Christ? In other words, would He overlook the suffering of those in Christ who were suffering at the hands of people who are not in Christ?

Once I moved to Palestine and began understanding and experiencing firsthand the real reasons why Palestinians (of all religions) push back against Israel, God grew in me a deeper compassion for them and continued to convict me that I should care about injustice against any of His image-bearers, regardless of whether they are my brothers and sisters in Christ or not. Do I agree with or condone every action of every Palestinian? Goodness no. No more than I do for my own country’s people. Suffering injustice does not give anyone the right to inflict injustice on others. But now neither do I condone every action of every Israeli under the impression that they are somehow specially favored and thus beyond criticism. Again, suffering injustice does not give anyone the right to inflict injustice on others.

So now, instead of looking at Palestinians as a homogenous group of faceless, nameless people, reduced to mindlessly living out one description of one of their ancestors, I see neighbors; I see family; I see friends. Now I know actual people with actual lives who commit actual acts of good or evil, who receive actual treatment that is just or unjust. Now I have experienced the difficulties of life in this ongoing conflict. Now I have family who have lived through decades of unthinkable circumstances. Now I know the true stories of a whole other set of image-bearers of God.

I recognize it is only by the grace of God that I have come from where I was to where I am now. His grace has pardoned my prejudice, instructed my ignorance, and forgiven my faults. He has taken me from a place of blinded partiality to a place of clear-eyed compassion, not only for all those who live in this land but also for the many who remain in the mindset where I once was. I firmly believe that God blesses us to be a blessing to others, and I pray that He uses the work He has done in my own life to help others along the same journey of breaking down the walls in their own hearts and minds and seeing the people of the Holy Land as He does—with love.

To God be the glory, great things he has done!

So loved he the world that he gave us his Son,

who yielded his life an atonement for sin,

and opened the life-gate that all may go in.

Praise the Lord! Praise the Lord,

Let the earth hear his voice!

Praise the Lord! Praise the Lord!

Let the people rejoice!

O come to the Father through Jesus the Son

and give him the glory, great things he has done!

~Fanny Crosby


PC: Mais Salfiti. Used with permission.


Wednesday, December 13, 2023

دهشة المجوس

من الممكن أن تعتقد من العنوان أنّنا سنتكلم عن الرهبة التي شعر بها المجوس عندما التقوا وجها بوجه بالمسيح، مع أنني متأكدة من أن الدهشة كانت إحدى المشاعر التي اختبروها بذلك الوقت، ولكن الدهشة التي أتكلم عنها اليوم هي التي نشعر بها نحن بينما نتعمق في شخصيات المجوس وفهم أهمية تاريخهم والهدايا التي قدموها.  إذا لم تقرأ أبدا متى ٢ الذي يتحدث عن رحلة المجوس فإنه لا يوجد وقت أفضل من الآن لاكتشافه، أما إذا كنت بالفعل قد قرأته فإنه من الجيد قراءته مجددا. وسأعطيك بالفعل بعض الدقائق لقراءته الآن..

حسناً، هل انتهيت من القراءة؟ هيا، فلنتعمق به

بمرور السنين أخذنا الكثير من التراخيص الفنية (مصطلح يدل على تشويه الحقيقة أو إعادة صياغة نص موجود مسبقاً) بما يخص المجوس. من الممكن أنك لاحظت أن الكتاب المقدس لم يذكر أنهم كانوا ثلاثة، ولكن من عدد الهدايا المقدمة (الذهب واللبان والمر) استنتجنا عددهم. أيضاً لا يوجد ذكر لسُجود المجوس والرعاة معا* أمام الطفل يسوع كما يُصور في العديد من مشاهد الميلاد. الى جانب ذلك يوجد العديد من الحقائق بما يخص قصة المجوس والتي تعكس جمال وحكمة الرب.

أولاً، الهدايا، من السهل استنباط معاني الهدايا المقدمة من المجوس للطفل يسوع، ولكن معاني تلك الهدايا أكبر من تلك الإجابات التي نعطيها بألعاب الفوازير التي تخص عيد الميلاد.

من الممكن أن تكون مطلعاً على ترنيمة ميلادية اسمها “We Three Kings” (نحن الملوك الثلاث) لـ جون هنري هوبكنز، ولكن هل تعرف جميع أبيات الترنيمة؟ بينما اتٌّخذت الرخصة الفنية – كما ذُكر سابقاً- في العنوان والبيت الأول، تحدث البيت الثاني الى الرابع عن أهمية الهدايا المقدمة:

وُلد ملك في سهل بيت لحم

أُحضر الذهب لأتوجَه مرة أخرى

ملك للأبد، لا يتوقف

علينا جميعاً ليملك 

اللبان عليّ أن أقدمه

البخور يقر بإله قريب

الصلاة والتسبيح فليرفع الكل

سبحوا الإله في الأعالي

المر لي، عطره المر

يتنفس حياة تجتمع فيها الكآبة

الحزن والتنهد والنزف والموت

مدفون في قبر مغلق بحجر بارد 

في ترنيمة حديثة أخرى “Joy Has Dawned” (طلعت شمس الفرح-) لـ كيث جيتي وستيوارت تاونند، تكشف عن نفس المعنى في منتصف البيت الثالث: 

هدايا من رجال من الأرض البعيدة تنبأت بالقصة

ذهب- ملك ولد اليوم

بخور- الرب معنا

مر- موته سيكون طريقاً، وسيملك علينا بدمه 

لذا فالهَدايا لم تكن فقط منتجات غالية الثمن أُغدقت على من يستحقها، بل كانوا هدايا رمزية تدل على هوية يسوع وغرض مولده. الذهب كان هدية لملك ويسوع هو ملك الملوك، البخور كان مادة تقدم لله ويسوع هو الله، وقد جاء ليعيش في وسطنا مختبراً الحياة الأرضية والإغراءات مثلنا، ولكن بلا خطية أبداً. المرُّ كان لتحضير الجسد للدفن، ويسوع مات بريئا ً كإنسان بدلاً منا، خليقته الساقطة، ودفن في قبر قبل أن يقوم من الأموات.

وهكذا، زيارة المجوس قد فعلت أكثر بكثير من فقط تقديم هدايا الاحترام والتبجيل ليسوع، فهي قد أعلنت للذين عاشوا بذلك الوقت والآن أن يسوع ليس فقط شخص، بل هو ملك الملوك، إله في وسطنا، ومخلص العالم، كما في المقطع الأخير من ترنيمة (نحن ثلاثة ملوك) ملك وإله وذبيحة.

بالرغم من ذلك، هناك جانب آخر من شخصية المجوس يجب أخذها بعين الاعتبار، جانب لم يكن واضحا بسهولة. في الحقيقة يجب علينا الرجوع مئات السنوات الى الوراء لنعي هذه الأهمية. والدليل موجود في متى ١:٢ والذي يخبرنا أن المجوس قد أتوا من الشرق. حسناً، قد تتساءل وماذا اذاً؟! كان بإمكانهم بسهولة القدوم من الغرب أو الجنوب، ولكنهم لم يفعلوا.

هنا سَأقدم شكري لدُكتور مادة العهد الجديد في الجامعة لتَنبيهي لما سأُشاركه الآن. من وقتها – ثاني أسبوع من الفصل الثاني في سنتي الأولى بالجامعة- وكأنها قد تركبت الصورة في لعبة الاحجية، ولا أستطيع إلا أن أتحمس كلما فكرت في الأمر.

هل تملكك الفضول الآن؟ حسناً فلنبدأ، اربطوا أحزمتكم لجولةٍ سريعة في التاريخ...

بعدما انقسم الشعب اليهودي الى مملكة شمالية سميت إسرائيل ومملكة جنوبية سميت يهوذا، كل مملكة منهم انتفت ووقعت تحت حكم احتلال مختلف عن الأخرى. بالنسبة لمملكة إسرائيل فقد كانت تحت حكم الآشوريين في القرن الثامن قبل الميلاد بينما احتلت مملكة يهوذا في القرن السادس والسابع قبل الميلاد من قبل البابليين الذين انتصروا بعد ذلك على الآشوريين. المملكة التي قويت بعد ذلك هي مملكة مادي وفارس والتي كانت في أوج قوتها عندما سُمح لليهود بالرجوع لأرضهم وإعادة بناء الهيكل. بعد مملكة مادي وفارس جاء الإغريق والذين انحدر وجودهم بنجاح الرومان في تولي الحكم والذي استمروا به وقت مولد يسوع.

من الممكن أنك سمعت أحدهم يشرح من قبل أن مجيء يسوع كان في وقت كل الظروف كانت مواتية لمجيئه، فقد كانت فترة (السلام الروماني) والعالم الغربي كان متحداً من خلال طرق رومانية وأيضاً من ناحية اللغة والثقافة فقد ساد الإرث الاغريقي.

بكلماتٍ أخرى، ممارسات القوى في العالم خلقت بيئة مناسبة أدت لتحقيق خطة الله. ولكنها لم تكن ممارسات الرومان والإغريق التي أثرت على الشعب اليهودي ووضعت قواعد مجيء المسيح، بل طريقة تعامل كل امبراطورية مع السبي أيضاً.

فطَريقة الآشوريين في التعامل هي تفريق الشعب المَسبي عن طريق خلط مجموعات مختلفة من السبي لإحباط ومنع أي ثورات. وبهذه الطريقة نتج السامريون، خليط بين اليهود ومجموعات أخرى من الشعوب التي لعبت دورا بارزا في خدمة يسوع (فكر بالمرأة السامرية عند البئر، مثل السامري الصالح، والوصية ب أعمال الرسل ٨:١).

أما البابليون فقد اتخذوا تكتيك مختلف، بدلاً من خلط السبي، يقوم البابليون بترك الفقراء من الشعب المسبي يرجعون الى أرضهم ويحتفظون بالأغنياء والأذكياء والأكثر تأثيراً ببابل وهناك بإمكانهم تعليم البابليين والاستفادة من خدماتهم. دانيال كان أحد هؤلاء النخبة، فهو ذهب ليصبح من أبرز الأشخاص بشكل ملحوظ في الامبراطورية البابلية وحتى للحكم في مملكة مادي وفارس. وكما يخبرنا سفر دانيال، فإنه لم يكن معلماً، ولكن كان متحدثاً جريئاً عن الرب وحتى تنبأ عن قدوم المسيح.

هل بدأت بتكوين الصورة؟ دانيال عاش بين أكثر الأشخاص حكمةً في البلاد وعرَّف الأشخاص في دوائر تأثيره على وعود الله. وما هو مكان تأثير دانيال؟ بابل - الشرق.

كلمة من الملك القادم وجدت طريقها للشرق من خلال سبي شعب الله هناك، وما أن زُرعت هذه الأخبار في الشرق حتى نُقلت للأجيال لمئات السنين، وهناك ظهرت نجمة في إحدى الليالي وقادت رجال من المجوس الى بيت لحم. وخلال فترة مؤلمة من الحكم، الرب ما زال رحيماً وممسكاً زمام الأمور، يقود شعبه للأرض الجديدة حيث يمكنهم أن يبشروا برسالته لمن سيسمعها.

عاجلاً بعد البابليون، كانت سياسة مملكة مادي وفارس هي إرسال السبي مجدداً لموطنهم كما استخدم الله الملك كورش لإرجاع شعبه للأرض الموعودة، وهناك سيحكمون من قبل الإغريق والرومان، وهناك أيضاً ستأتي مجموعة من الرجال المشرقيين مُنقادين من نجمة لملاقاة الرب.

في النهاية، قد تبدو كل هذه الأحداث صدفة للبعض، ولكن لنا نحن الذين نعرف أن سيادة الله على العالم والذين يرون الأوقات التي فسر فيها الله استخدامه لأمم أخرى لتحقيق غايته في الكتاب المقدس، نحن نرى يد عظيمة تعمل. اضافة الى أن الهدايا التي قدمها المجوس كشفت عن حقيقة هوية المسيح وحياته، رحلتهم لبيت لحم تذكرنا بجمال قانون سيادة الله، بقصتهم، نرى كيف استخدم الله ممارسات عدداً من قوى العالم التي حكمت لمئات السنين والتي طوعت الظروف التي أدت لولادة ابنه وإيصال رسالته من خلال رجال من الشرق، الرسالة التي تؤكد على أن المسيح هو الشخص الموعود وهو أمل العالم. 

كتب من قبل أوليفيا باشا. ترجم من قبل ميس سلفيتي.


هذا المنشور تم نشره أولا في 2016. لرؤية النسخة الإنجليزية الأصلية إضغط هنا.

.This post was first published in 2016. To see the original English version, click here



*الرعاة كما نعرف من لوقا ٢ جاؤوا بعد ولادة المسيح مباشرةً وزَارُوه بينما كان في المذود. الدليل الأول أن المجوس جاؤوا بعدئذٍ هو في متى ١١:٢، مريم ويسوع - الذي أشاروا إليه بالصبي وليس الطفل كما في لوقا ٢ - كانوا في المنزل، لكن متى ٢ أيضاً يخبرنا أن قرار هيرودس بقتل جميع الأطفال من عمر سنتين وأقل كان مبني على المعلومات التي جمعها من المجوس عن النجم الذي ظهر لهم. لذا فإن من المفترض أن عمر يسوع سيكون أقرب الى عمر السنتين من عمر المولود الصغير، عندما وصل المجوس الى بيت لحم.


Monday, December 4, 2023

What You Want to Know about Life in Palestine: Biggest Differences from America

Today on the fourth installment of the miniseries where I answer your questions about life in the Palestinian Territories, we’re looking at the following reader-submitted question:

Besides language what is the biggest difference between there and the US?

If you missed the earlier posts, you can read about grocery shopping, Muslim-Christian relations, and treatment of women and children by clicking on each phrase. And now to the topic in question…

It’s hard to identify the single biggest difference between life in Palestine and life in the US. Truth be told, it’s probably related to the level of freedom that people in each place experience, but that’s something I’ll have to share at a later time. That major difference aside, here are just a few other differences that I have found to be the most obvious, most jarring, or most distinctive.

Family Dynamics

As I’ve mentioned in an earlier post, Palestinian culture, as a subset of Middle Eastern culture, is more collectivist than individualist, whereas the US is more individualist. This manifests itself in many ways, but one of the most significant ways is the value placed on the family—i.e., the extended family, not just the nuclear family unit. It is not uncommon for multiple generations of a family to live together, either in the same home or, as in the case of my husband’s extended family, in a family building made up of different apartments. (My father-in-law recently built another such building made up of four apartments, one for each of his children, with he and my mother-in-law living in the apartment belonging to the youngest son who is still at home; we will eventually be moving to that building as well.) Because of this family bond, there are not many nursing homes in Palestine. In most cases, the elderly are cared for by the younger members of the family. Generally speaking, there are also greater expectations in Palestine for how often and in what contexts you see family members.

Smoking

Smoking is a serious issue in Palestine. It’s difficult to go anywhere without being exposed to second-hand smoke, sometimes to a great degree. Although it’s predominantly men (and boys) who smoke cigarettes, both men and women frequently smoke hookah/shisha. In fact “coffee shops” here are really places where people gather to smoke. Whereas in the US, smoking in restaurants was effectively prohibited during my lifetime, non-smoking laws in Palestine for indoor facilities are not enforced. When we go out to eat, we tend to frequent the few restaurants that have a separate non-smoking floor or survey the area and ask to be seated as far away from smoke as possible.

Plumbing

This might seem to be a silly difference, but it definitely takes adjusting! As in other places around the world, the plumbing system here cannot handle toilet paper, so toilet paper has to be thrown in a trash can instead of in the toilet. Because of this, almost all toilets will also have a bidet sprayer nearby. When we visit the States, it always takes me a few days to remember to throw toilet paper in the toilet—and another few days to readjust when we come back to Palestine!

Weather

Another major difference—at least for me, having grown up in the Eastern US—is the pattern of seasons here. While there are technically four distinct seasons, the year is more clearly broken down into two: dry season and rainy season. Dry season lasts from approximately May to October. During these months, we typically see zero rain. Instead, rain comes entirely in the winter (with an occasional snow in the mountains). So the concept of a warm or hot rain or midsummer thunderstorm is completely foreign here.

Government Services

In some ways, dealing with government bureaucracy is easier in Palestine, and in other ways it’s more difficult. In the US, there’s typically information online to help you figure out where to go, what documents you need to present, etc., for any particular service. In Palestine, the process can often be opaque. But on the flip side, if you know what you need to do, things happen much more quickly.

For example, when our daughter was born, the process to get her American passport involved booking an appointment at the embassy six months in advance, reading several government websites to determine what forms and documents we would need to take with us, going to our appointment on time, then waiting a couple of weeks for her passport to arrive. For her Palestinian passport, we sent the needed documents (many fewer than needed for the American one) with someone else to the appropriate office; then my husband went to sign on our daughter’s behalf, and twenty minutes later he left with the passport. (It still took some time for the passport to be registered with Israel so she could actually use it, but on the Palestinian side, you can see how much quicker things are than with the States!)

Another interesting feature of Palestinian life, at least in our city (I’m not sure how it is in other cities), is that the municipal government offers a discount on utility fees (sewage, sanitation, etc.) during the first four months of the year. (Fees are due at the beginning of the year). If paid in January (i.e., on time) you get a 20% discount. In February, the discount is 15%, in March 10%, and in April 5%. This incentive (which technically even applies to late payments, as you can see) is necessary because of another cultural difference…

Sense of Time

America runs on productivity and punctuality. Yes, there are still people who show up late or don’t find motivation in finishing tasks, but speaking of the culture as a whole, it’s characterized by a keen sense of time, making and keeping to a schedule, and valuing efficient work. As one example, if people are running late to a wedding in the States, the wedding still starts on time, and the people who are late are considered the rude ones for not being punctual and respecting the families of honor and other guests. In Palestine, it’s the opposite. Again using weddings as an example, people rarely show up on time, so weddings rarely start on time, because if they started before certain guests arrived, the hosts would be the ones considered rude. Of course, this is also generally speaking; there are people in Palestine who appreciate punctuality, but on the whole, if you want to start an event at 7:00, you need to tell people it starts at 6:30 or even 6:00.

This different conception of time also plays a role in long-term views of schedules. The church provides a good example. At the churches I was a member of in the States, the schedule of services, events, trips, etc., was set many months, sometimes even as much as a year or more, in advance. There were announcements of what we would be studying in discipleship classes and Sunday school over the coming weeks; church retreats, choir tours, and mission trips were put on family calendars months ahead of time, because if they weren’t other things would take their place. In contrast, in Palestine we sometimes don’t know week-to-week what we’ll be studying in small group; events (except for Christmas) are typically announced only days in advance; trips are relatively last-minute endeavors as well. And if you try to plan or announce things earlier, it just . . . doesn’t work.

That honestly has been one of my biggest adjustments to living in Palestine. I am very much a planner and love to have an idea of what’s coming on the calendar. But I’ve had to learn to be flexible and ready to have things pop up at a moment’s notice. Sometimes days end up looking very different than I thought they would, and I’m learning to let go and find the joy in embracing the last-minute invitations and welcoming the spontaneous guests.

Medical Services

Generally speaking, the quality of medical care here is not inferior to the States as many people might assume for a third-world region. There are, of course, some limitations as far as types of specialists available, but the biggest difference in my experience thus far has come not in quality of care but in organizational details. For instance, offices don’t always work by appointment. Whereas in the States, sometimes you have to wait weeks or even months to get in to a particular doctor’s office or get a certain test run, in Palestine you can often just show up and be seen the same day after a relatively short wait. Even those that take appointments usually will schedule them only a few days in advance or even the same day.

Our primary care doctor takes walk-ins from 9-10 A.M. every day. My OBGYN went back and forth from an appointment system to a first-come-first-served system multiple times during my pregnancy, and we often didn’t know of the change until we called or showed up for our next visit. Blood work and other lab tests are always done at separate labs. The labs send the results directly to your phone via WhatsApp or text, and it’s your responsibility to send them to your doctor.

While this system of receiving your lab results directly gives you more control over your health information in one sense, it also means your information is sent over unsecure channels. Furthermore, if doctors or their staff know your family well, they often have no qualms about discussing details of your care or test results with other family members without your knowledge or consent. There is no such thing as HIPAA in Palestine and often no concern for medical privacy.

Work/School Week

Because the national government is Islamic and the occupying government is secular/Jewish, the weekend in Palestine is Friday (the Muslim holy day) and Saturday (Jewish Sabbath). So the work/school week is Sunday through Thursday. The one exception to this is Christian schools. They take Friday and Sunday off and have school Monday-Thursday and Saturday.

Call of Prayer

Because Palestine is a Muslim-majority nation, there is at least one mosque in every neighborhood. At the top of the mosques’ minarets are loudspeakers that broadcast the call to prayer five times a day (before dawn, midday, late afternoon, sunset, and nighttime) and a sermon midday on Fridays. If you live in a region of the States that has tornado sirens, think of how you can hear them pretty much wherever you are in the city, and that’s how it is with the call to prayer here. The early-morning calls used to wake me up, but now I sleep through them most of the time.

Metric and Celsius

Need I say more here?

Other Differences

In addition to these major differences, there are others worth mentioning:

-        Taxes are included in the price at stores, restaurants, etc., so what you see is what you pay.

-        You don’t tip wait staff at restaurants, and you typically don’t have one designated waiter.

-        Unlike the US where drive-thrus are ubiquitous, there are relatively few of them in Palestine. Our city has less than five that I know of, some of which are just different locations of the same chain.

-        Whereas homes in America are mostly made of wood and/or brick, homes here are made of concrete, steel, and stone with tile floors. Because of this, homes here get much colder inside in the winter and hotter in the summer.

I hope this has helped you learn a little bit more about Palestine—and maybe about America too! Stay tuned for next time when I’ll explore another topic, and, in the meantime, let me know in the comments if you have a question you’d like me to answer about life in the Palestinian Territories.

PC: Nadia Basha. Used with permission.


Wednesday, November 15, 2023

الذاكرة والقاعدة الذهبية


من المحتمل انه واحد من أشهر النصوص الكتابية هو ذلك المعروف بالقاعدة الذهبية, الموجود في متى الإصحاح السابع_“فَكُلُّ مَا تُرِيدُونَ أَنْ يَفْعَلَ ٱلنَّاسُ بِكُمُ ٱفْعَلُوا هَكَذَا أَنْتُمْ أَيْضًا بِهِمْ، لِأَنَّ هَذَا هُوَ ٱلنَّامُوسُ وَٱلْأَنْبِيَاءُ.” مَتَّى‬ ‭7‬:‭12

لربما سمعتم الأهل يعكسون هذا التحذير, سائلين أولادهم, " هل تريدون أن يعاملوكم بهذه الطريقة؟" (و بالعادة تكون الإجابة لا.) " "إذن لا تعاملونهم بهذه الطريقة." 

بشكل عام, القاعدة الذهبية تم تقبلها من قبل المسيحيين وغير المسيحيين بالمثل كمبدأ حياتي جيد مؤديا لمجتمع أفضل, لكن هل هي أكثر من مجرد قول أخلاقي؟ للإجابة على هذا السؤال, بعض الأسئلة الأخرى يجب أن يتم طرحها.

لماذا معاملة الآخرين بالطريقة التي نريد أن يعاملوننا بها هي في غاية الأهمية؟ ربما لأنه ان قمنا بحسب هذه القاعدة فمن المحتمل أن نعامل الآخرين بطريقة حسنة. 

ولماذا يعد في غاية الأهمية معاملة الآخرين بطريقة جيدة؟ حسنا, للوهلة الأولى ربما تفكرون لأنه الشئ الصحيح الذي علينا فعله. انتم لستم مخطؤون. لكن لماذا هو الشيء الصحيح الذي علينا فعله؟ انه الشئ الصحيح لأننا جميعا متساويين في القيمة ككائنات بشرية خلقها الله بنفسه على صورته و مثاله. و معاملة الخليقة بشكل سئ يعد اهانة للخالق.

هذا كله حسن و جيد, لكن عندما يأتي الأمر لتطبيق القاعدة الذهبية, كيف سنقوم بها؟

مع ميولنا الأنانية و تمركز أفكارنا حول أنفسنا, فإنه ليس من الطبيعي أن نضع الآخرين أولا. لكن من الطبيعي أن نضع أنفسنا أولا, و يسوع يخبرنا أنه علينا معاملة الاخرين كما نريدهم أن يعاملوننا. ليس لدينا مشكلة أن نبحث عن أفضل مصالحنا الشخصية, لكن كيف نأخذ هذه الخطوة الواعية بأن نعكس "أفضل المصالح" على شخص آخر؟

احيانا (في الواقع, معظم الوقت) هذا يتطلب قوة خارج قوانا, قوة من شخص اخر- الله نفسه. لكني أؤمن أنه في أغلب الأوقات, طرق الله التي يستخدمها كي تقوينا لنتمم وصاياه هي من خلال أدوات قد سبق و أعطاها لنا. في هذه الحالة, واحدة من هذه الأدوات هي الذاكرة.

لدي ذاكرة قوية جدا. مشاهد من الماضي تعيد نفسها بوضوح في عقلي سواء اريد ام لا, خصوصا تلك المصحوبة بمشاعر قوية. أعتقد أنني ورثت هذه القدرة على التذكر من جدي, و بينما جزء من هذه الذاكرة لربما موروث, جزء قد تم تطويره عن وعي, خاصة عندما يتعلق الأمر بالقاعدة الذهبية.

منذ عمر صغير, كلما تمت معاملتي بطريقة غير لطيفة من شخص معين, كنت أقوم بتدوين ذلك في ذهني لتذكير نفسي كيف شعرت في تلك اللحظة, حتى متى كنت في موضع ذلك الشخص, لا اعامل الاخرين بنفس التصرف. عبر السنوات, جعلني هذا أن أغير طريقة تفكيري و طريقة تصرفي لأنني طورت قدرة على وضع نفسي في مكان الأخرين.

كمثال على هذه الممارسة, خذ بعين الاعتبار العلاقة بين الخريج و طالب سنة أولى في الجامعة. طلاب سنة أولى عادة ما يتم التقليل من شأنهم من قبل الخريجين, يتم تصغيرهم بسبب جهلهم, وبشكل عام يتم تجاهلهم. اعتقد ان معظم طلاب السنة الاولى لا يقدّرون هذه المعاملة, لكن عندما يصبحون هم أنفسهم خريجين هم ايضا يتعاملون بنفس الطريقة التي تمت معاملتهم بها,  ظانين أنهم حصلوا على الحق بأن يعاملوا الآخرين كما تمت معاملتهم.

لكن ماذا لو, عوضا عن ذلك, أخذ الخريجون لحظة للتذكر؟ ماذا لو تذكروا الملاحظات الجارحة, النظرات المغرورة, التصرفات الرافضة؟ ماذا لو تذكروا كيفية شعورهم بالتصغير و عزموا ألا يشعر أي أحد بهذه الطريقة على أيديهم.

إذن ربما, عوضا عن الخضوع للنمط الذي تذمروا عليه كطلاب سنة أولى, هم يقومون بدورهم لتغيير هذا النمظ.

المثال أعلاه هو مثال بين عديد من الأمثلة التي كان من الممكن أن أختارها. قم بإدخال علاقاتك في هذه المعادلة, و المبدأ لا يزال ينطبق.

إذا أنت كنة أو سبق كنت كنة, تذكري الأشياء التي جرحتك او أثارت اعصابك بعلاقتك مع حماتك, و اعزمي ألا تسمحي لهذه الأشياء بأن تتواجد في علاقتك مع زوجات أولادك او ازواج بناتك. إن كنت طالب/ة, تذكر/ي كيف كان الأمر حتى عندما تصبح/ين معلم/ة تكون/ين متعاطف/ة تجاه طلابك. 

في الواقع, التعاطف هو إحدى المفاتيح لتطبيق القاعدة الذهبية, ومثل الكثير من الأشياء, هو قدرة من الممكن تعلمها. والذاكرة هي ربما واحدة من أكثر الأدوات إفادة في تطوير روح متعاطفة. حيث عندما نقوم بتخزين ذكريات, مع إصرار واعي و حضور قائم لله, هذا كله يزودنا بالمقومات التي نحتاجها كي نحقق ناموس المسيح (غلاطية 2:6) و نطبق القاعدة الذهبية.

كتب من قبل أوليفيا باشا. ترجم من قبل ليلى عطالله. تعديل من قبل حنا باشا.


هذا المنشور تم نشره أولا في 2016. لرؤية النسخة الإنجليزية الأصلية إضغط هنا.

This post was first published in 2016. To see the original English version, click here.



Monday, November 6, 2023

What You Want to Know about Life in Palestine: Treatment of Women and Children

Welcome to the third installment of the miniseries where I answer your questions about what life is like in the Palestinian Territories. If you missed the first post about grocery shopping, you can read it here. Today’s reader-submitted topic, “How women and children are treated in general in comparison to USA,” builds on some of what I shared in the last post about Muslim/Christian relations, so if you haven’t read that post yet, you might want to take a moment to read it here. I should also note that because my firsthand knowledge is of West Bank, I’ll be sharing the following from that experience and within that context.

Just as there is a stereotype of Muslim-majority countries severely persecuting Christians as I mentioned in the last post, there is also a stereotype of oppression of women. But just as Muslim-majority countries fall along a spectrum when it comes to their treatment of Christians, so too does the attitude toward and treatment of women and children in the Middle East generally and in Palestine in particular.

In West Bank, on one extreme, there are situations where women are oppressed or even abused. For example, they can be pressured to have as many children as possible and suffer abuse if their husbands find out they’ve been using birth control methods. And, of course, as anywhere else, women are not immune to occasional harassment in the community. But on the other extreme, there are families whose culture is no different from the stereotypical West. Women are free to work outside the home, and many do.

The spectrum of interpretation within Islam results in some women wearing hijabs (head coverings) and some not. And among both groups, you will find both single and married women as well as women who work outside the home and those who don’t, either by necessity or by choice. Women who are not Muslim are not required to wear hijabs or follow any of the other standards of Islam. Women can drive, attend university, own property, file for divorce, vote, and run for political office.

When it comes to women in the workplace, the landscape is largely similar to the States, with most professions open to women. There are women doctors, dentists, pharmacists, engineers, architects, professors, mayors, governors, nurses, dietitians, lawyers, human resource officers, administrators and managers, IT professionals, designers, teachers, and other businesswomen. At the same time, there are other occupations that, while technically open to women, are typically done by men. Among these are taxi drivers, sanitation workers, construction workers, produce store owners/staff, butchers, factory workers, gas station attendants (as in, the people that actually pump your gas—those are still a thing here), and mechanics. Another male-dominated field, unlike in the States, is the restaurant industry. While there are a few waitresses, the vast majority of wait staff are men.

Treatment of children likewise varies greatly depending on the family. Generally, children are highly valued in Arab culture and spoken to with a wide range of endearing terms. Most children are given nicknames that are formed by taking one or two syllables of their name and adding the “oo” or “oosh” sound to the end. For example, Layla would be Lulu or Layloosh; Samir would be Soosoo, etc. Children rarely outgrow these nicknames; even into adulthood, the terms of endearment are still used by family and close friends.

Another way of referring to children that is different between Palestine and the United States is the practice of addressing the child with the name that they would address you with. For example, mothers often call their children, “mama” (regardless of the child’s gender), and it’s not uncommon to hear a father say, “Yalla, ya baba” (Come on, Daddy) to their child. Grandfathers and grandmothers call their grandchildren “Sedo” and “Tayta” (the Arabic words for grandfather and grandmother), respectively. This even applies to aunts and uncles. As an American, this practice is very strange and confusing to me, but it is widespread in Arab culture and one I’m trying to get used to now that I have a child of my own.

While there is a wide range of parenting philosophies in West Bank just as there is in America, one difference is the greater acceptance in Palestine (and Arab cultures generally) of corporal punishment. It has become the stuff of humor among Arab comedians, but the jokes about beatings with belts or shoes are based in reality. It’s not uncommon to see a mother smack a child in public, even on the face. But at the same time, there is the other end of the spectrum with highly permissive parents who rarely discipline their children at all, along with the middle ground of non-physical forms of discipline.  

One major difference is the attitude toward children playing in the streets. There are some public and private parks with playgrounds, but not as many as you might find in the States, so it is much more common for children to play in the streets (even highly trafficked streets) mostly without adult supervision. Whereas in America we would be terrified to let children roam and play in the city on their own because of threat of kidnapping, etc., here there isn’t that worry, and people don’t think twice about letting their children go out and about. It’s not uncommon to see a preteen walking down the road with grocery bags, having gone on an errand for his or her parents. School lets out anywhere between 1:00 and 3:00, so if parents work, children often hang out with their friends outside around school. The grocery store near our house is always flooded with kids from the school across the street when school lets out each day. In a lot of ways, seeing kids hanging out in groups, buying candy bars from the grocery store, or playing games in the street reminds me of how my grandparents described their own childhood in America.

Another difference is means of transportation. It is relatively rare to see an infant or child riding in the car in a car seat. More often than not, they are sitting in a parent’s lap in the front seat (even in the driver’s seat), or if a bit older, hanging out the window in the back seat or sticking their head out the sunroof.  I’d venture to guess that most parents here would laugh at the strict safety measures in place in the U.S.

This is just a small glimpse of what life is like for women and children here in West Bank. I hope it’s been enlightening. Next time we’ll look at another question submitted by a reader, so stay tuned!

Do you have a question or topic regarding life in Palestine that you’re curious about? Let me know in the comments below!

PC: Mais Salfiti. Used with permission.