Draft:Nisrein turhan



Turhan discusses her life as a Palestinian refugee in Jordan and her roles as a mother and wife in Turkey in her book, "The Lady of the Diaspora." Born to an Egyptian mother and a Palestinian refugee father, her childhood was marred by difficulties following her parents' separation when she was only seven years old. She ended up living with her father and his other wives, facing deprivation. However, she found solace in writing and excelled in school essay competitions throughout Jordan. Her talent led to the opportunity of a weekly column in Al-Arab Al-Youm newspaper, beginning with her first article entitled "The Arab Child." This journey continued until she was sixteen years old when her life took an unexpected turn.

At that time, her father married her off against her wishes, justifying the decision through customs and traditions. Despite her hopes of finding more freedom in her marital home, she was confronted with the harsh reality of having her writings torn apart by her husband every evening. This left her with indescribable feelings of anguish as she cried herself to sleep, waking up each morning in disbelief of her circumstances. Two years later, her father passed away, offering her an opportunity to pursue her dream. She made a life-changing decision to escape her husband and continue her education in Egypt with the support of her uncles. In Egypt, she found work writing articles and selling them, achieving financial success. However, she faced challenges in her studies due to the disparities in the teaching models between Egypt and the UNRWA system.

After a year, she traveled to Jordan to formally separate from her husband and took legal actions against those who wronged her. She stayed in Jordan for a year and a half before eventually relocating to Istanbul. It was there that she found love and married a person she deeply adored. Living within the boundaries of Istanbul, she dedicated herself to her marriage until her husband's passing three years ago. Overwhelmed by a sense of loneliness, she remained determined to achieve her goal of studying humanities. Through diligent self-study, she successfully acquired a profound understanding of various philosophical and logical concepts.

Throughout her articles, Turhan consistently focuses on issues related to human rights and the distinction between justice and equality. She prefers to approach topics within the framework of logic, although she acknowledges the occasional presence of emotion. In a controversial article, she delves into the Jewish conflict, specifically highlighting the historical background and current situation in an article titled "The Jewish Conflict between the Oppressor and the Oppressed."

Generally speaking, a refugee refers to an individual who is compelled to cross an international border seeking safety due to war, natural disasters, or human-made calamities in their place of residence. In the case of Palestinians, the term 'refugee' specifically represents Palestinians, their children, and grandchildren, who were forcibly displaced from their lands and homes by Israel during the Nakba in 1948 and subsequent Israeli occupation of Palestinian territories in 1967, followed by the prevention of their return.

The majority of Palestinian refugees currently reside in camps established by the United Nations in the West Bank, the Gaza Strip, and neighboring Arab countries. Palestinians who were displaced from their homes and settled within the borders of Israel are referred to as "internal refugees."

The right of return holds particular significance as one of the essential Palestinian demands in achieving a peaceful resolution with Israel. This notion encapsulates the innate right of Palestinian refugees, as well as their offspring, to return to their original homes and lands.

The conflict between Jews and Arabs can be perceived as an age-old strife. The first part encompasses the tension between Arabs and Zionists, specifically referring to groups originating from outside the Middle East who settled in Palestine despite the consequential hardships. These groups formed the basis of the current conflict between Arabs and Zionists, as individuals from around the world united with the goal of establishing a country at the expense of others. While Turhan does not sympathize with the ancient Zionists and does not consider them part of her community, she accords the term "Arab Jew" to those born on the Holy Lands who share her perspective. In her view, one's freedom should not infringe upon the freedom of others. Furthermore, she believes that recent developments are unrelated to the past bold acts of Zionization and destruction.

The second part revolves around Arab Jews who resided in Arab countries. Turhan openly supports these individuals, recognizing the injustices they experienced in their homelands and the racism they encountered. She does not hold them accountable for choosing to leave their homes and relocate to Israel, their newly established homeland. However, she highlights the continued racial discrimination they faced even after migration.

Historically, Palestinians, Jews, and their respective descendants coexisted, with various sources confirming their kinship. Turhan emphasizes the importance of achieving peace in their relationship, where both parties recognize one another. Aware of the skepticism surrounding this notion, she acknowledges the prevalent opinion that peace between Jews and Arabs seems out of reach and that it is an ongoing, long-term struggle.

Turhan asserts that both sides suffer losses, with the Jewish community experiencing the most significant hardships. Living amidst a predominantly Arab world becomes a challenging experience, particularly due to the insensitivity and rejection they often encounter. Additionally, the Palestinians endure the loss of their children amid bombings in Gaza and other Palestinian villages, which elicit suspicion.

In Palestine, both Muslims and Christians harbor negative sentiments towards Jews. Nevertheless, Turhan advocates for mutual respect and recognition, suggesting that while love may not be present, understanding each other's existence is imperative. She believes it is important to safeguard minorities in Arab society and prevent their marginalization. Until the passing of my husband three years ago, I experienced a profound sense of solitude. Despite my persistent efforts, I had yet to achieve my aspiration of pursuing studies in the humanities. Through diligent self-study, I managed to accomplish my goal, immersing myself in the realms of philosophy and various branches of logic.

It has come to my attention that the majority of my written works revolve around subjects pertaining to human rights and the differentiation between justice and equality. I strive to maintain a rational approach, distancing myself from emotion. However, I must admit that emotions can occasionally find their way into my discourse.

In one of her controversial articles, Turhan tackles the topic of Jewish people, specifically discussing the conflict between the oppressor and the oppressed in her piece entitled "The Jewish Conflict."

Generally speaking, a refugee is an individual who has been compelled to cross an international border in search of safety due to the ramifications of war, natural disasters, or man-made catastrophes in their country of origin. Palestinian refugees, on the other hand, embody those who were forcibly displaced from their homes and lands by Israel during the Nakba in 1948, as well as during the Israeli occupation of Palestinian territories in 1967. Subsequently, they were denied the right to return.

The majority of Palestinian refugees currently reside in United Nations-established camps within the West Bank, Gaza Strip, and neighboring Arab nations. It is important to note that Palestinian refugees who were displaced from their homes but were not able to leave for other countries are referred to as "internal refugees."

The right of return serves as a crucial Palestinian demand in the pursuit of a peaceful resolution with Israel. This term encapsulates the inherent entitlement of Palestinian refugees, along with their descendants, to reclaim their homes and lands.

The conflict between Arabs and Zionists, as well as between Arabs and Jews, has endured from time immemorial. The focus here lies on Zionists, who represent groups that do not originate from the Middle East but have settled in Palestine, essentially disregarding the historical occurrences. Their presence serves as the foundation for the present-day conflict between Arabs and Zionists. Arabists hailing from various parts of the world share a common goal – the establishment of a homeland at the expense of others. While I do not express sympathy for ancient Zionists, nor do I consider them part of our collective, I acknowledge the rights of their descendants and any individual born within the Holy Lands who identifies as an Arab Jew, provided they align with my mindset. It is important to remember that our freedom ceases where the freedom of others begins. In my personal opinion, current affairs should not be conflated with the bold acts of Zionization and destruction committed in the past.

This brings us to the second aspect: Arab Jews who resided in Arab countries. Frankly speaking, I am among those who empathize with Arab Jews due to the injustices they faced in their original homelands, where racism was prevalent. It is understandable that they chose to relocate to Israel, their newfound homeland. Regrettably, they encountered further mistreatment and were haunted by ongoing racial discrimination.

Historically, Palestinians, Jews, and their respective generations have coexisted. Many references establish them as kindred, akin to cousins. The ultimate aim is to achieve peace between both parties, necessitating reciprocal recognition. By doing so, they can embrace a new era. Skeptics may scoff at this notion, claiming that Jews and Arabs do not seek peace, rather favoring a prolonged struggle. However, I posit that both sides suffer losses, with Jews bearing the brunt of the burden. They find themselves residing within the midst of an Arab world that largely rejects their presence. Coexisting amidst such circumstances is incredibly challenging, as they constantly encounter a sense of non-acceptance and a desire for their departure. In addition to this insecurity, fear seems to accompany them wherever they go.

The Palestinians, too, endure the loss of their children due to the bombings in Gaza and other Palestinian villages. Is this not a cause for concern?

Within Palestine, a dichotomy exists between the Muslim and Christian factions. Both groups do not harbor favorable sentiments towards Jews. Nevertheless, a proverb advises, "Do not love me, but respect me and my existence." It is crucial that we extend this respect to Arab Jews and individuals born to Zionist parents, despite my lack of familiarity with the appropriate terminology. In Arab society, it is imperative to safeguard the rights of minority groups and prevent their marginalization.

Throughout history, Jews have inhabited closed societies, refusing to accept or integrate with others. This behavior stems from a sense of distinction. Unfortunately, minorities often experience discrimination, leading them to eschew integration into society. Consequently, mutual rejection is fostered between the minority and the majority, perpetuating a cycle of persecution, fear, and animosity. While some may view persecution as a reflection of weakness and distinction as a reflection of strength, the opposite holds true. A sense of distinction fosters a belief that society fails to acknowledge and grant individuals their rightful treatment based on their unique attributes. This, in turn, engenders feelings of persecution and injustice, which, alongside a sense of distinction, form a pathological state of being.

It is evident that this discourse does not align with mainstream Zionist ideology and previous acts of destruction. A deeply unsettling sensation that deviates from the typical disposition of an individual.

The origins of the persecution complex can be attributed to the sentiment of distinction, raising the pertinent question of culpability. Who bears responsibility for its genesis?

It can be unequivocally asserted that the collective global populace is accountable for the transformation of the Jewish people, owing to their mistreatment and harassment of this community. These inhumane actions have shaped their present condition, akin to the realization of retribution.

The Israeli character's perpetual sense of persecution has been exacerbated by the embodiment of a tragic historical legacy. Additionally, the religious inheritance has played a significant role in perpetuating this complex. Sacred texts such as the Old Testament, Talmud, and other Jewish religious scriptures are replete with passages that reinforce the notion of persecution and calamity. The media, including the press, cinema, and drama, have likewise contributed to perpetuating this persecution complex, solidifying it into a belief system. This has yielded conceptual and terminological implications such as the "Jewish question," the "Holocaust," the "Jewish neighborhood or ghetto," and "Jewish genius," among other designations that denote tendencies towards distinction, singularity, and isolation. These labels reflect deep-rooted sentiments of persecution and victimization.

It is crucial to underscore that the persecution complex stands as the primary catalyst behind the heinous acts committed by the "descendants of Holocaust survivors" against the Palestinians. Armed with a surge of hatred, vengeance, and fear, Israeli soldiers, warplane pilots, artillery gunners, tank operators, and even settlers embark upon their missions. They are burdened with the weight of victimhood, persecution complexes, the inherent contradictions of distinction, religious history's ramifications, and the tragic imagination. Their aim is to fabricate a tragic reality for the other party, seeking an escape from their own historical and imaginary Holocaust.

With an ongoing investment in tragedy and a propensity to overplay the role of the victim, this onerous role becomes a pathological impasse. Consequently, numerous Jewish intellectuals and writers have felt compelled to confront and overcome this detrimental mindset due to its pernicious effects on psychological and social well-being. This was evident during the Israeli war on Gaza, where many Israeli officials acknowledged the collapse of the mental health sector within Israel. The nation's incapacity to effectively address cases of psychological breakdown among its citizens became starkly apparent, although any comparison to the plight endured by the people of the Gaza Strip would be grossly disproportionate.

The Jewish philosopher Shimon Ravidovich aptly articulates, "The world possesses manifold perceptions of Israel, yet Israel possesses only one self-image: that of a people on the path to extinction." This self-perception engenders recurrent tragedy in the Palestinian territory and the wider Middle East, spanning over 75 years.

Palestine: A Land of Promise and Redemption

Both the Torah and the Bible espouse the notion that Palestine is the Promised Land. As I address my Christian brethren, followers of the Book, I implore you to ponder how Christ shall deliver salvation to you when every passing day brings news of massacres in Palestine between the Palestinians and the Israelis.

Divine mercy is not attained through ignorance

Salvation is predicated upon faith, held by devout men and women who espouse the principles of justice prescribed by the Lord.