The Object of Memory: Arab and Jew Narrate the Palestinian Village

THE OBJECT OF MEMORY Arah an:J Jew Narrate the PaleJtinian Vil!dge SUSAN

Ill h(9) Slyom ?AB54

SLYOMOVICS

The Object of Memory

The Object of Memory Arab and Jew Narrate the Palestinian Village

Susan Slyomovics

PENN University of Pennsylvania Press Philadelphia

Copyright© 1998 Susan Slyomovics All rights reserved Printed in the United States of America on acid-free paper 10 9 8 7 6 5 4 3 2 I Published by University of Pennsylvania Press Philadelphia, Pennsylvania 19104-40ll Library of Congress Cataloging-in-Publication Data Slyomovics, Susan. The object of memory : Arab and Jew narrate the Palestinian village/ Susan Slyomovics. p. em. Includes bibliographical references (p. ). ISBN 0-8122-3215-1 (alk. paper). - ISBN 0-8122-1525-7 (pbk. : alk. paper) I. En Hod (Israei)-History. 2. 'Ayn I:Iaw9 (Israei)-History. 3. Palestinian ArabsIsrael-'Ayn I:Iaw9-History. I. Title. DSIIO.E645S59 1998 956.94-dc21 98-5346 CIP

Frontispiece: Aerial photograph of Ein Hod. Reproduced by permission of the Survey of Israel and the Israel Ministry of Tourism.

For Sandy

Contents

List of illustrations

ix

Preface: An Introduction to Ein Houd/Ein Hod

xi

1. Memory of Place: Re-Creating the Pre-1948 Palestinian Village

1

2. Sequence and Simultaneity: Dada Colonialism in Ein Houd

29

3. The Palestinian Arab Village: K.iin wa-mii kiin (It Was and It Was Not)

82

4. Structures of Exile: The Macjiifah in Israel, Palestine, andjordan

137

5. Iltiziim, Fidii'i, and Shahid: The Poetics of Palestinian Memory

169

6. al-'Awdah: The Gender of Transposed Spaces

199

Appendix 1: Notes on Transliteration and Transcription

211

Appendix 2: House-to-House-A Partial Listing of Jewish Israeli Use of Palestian Arab Spaces and Objects

214

Notes

219

Bibliography

265

Index

287

Illustrations

l.l."Memory map" of Salamah from Sharif Kanaana and Lubna 'Abd al-Hadl 1.2. Abu '~im ofthe Abu al-Hayja' family 1.3. Map on Ein Houd memorial book cover 2.1. Remains ofthe former home of As'ad 'Ali 'Abd al-Karim, now presented as one of the arches of Ein Hod 2.2. Interior of Shmuel Raayoni residence, formerly home of 'Abd al-Salam Rashid 'Abd al-Salam 2.3. Bera Bazzak with found objects 2.4. Artist Zeva Kainer outside her house, formerly home of Mu'in Zaydan 2.5. Mu'ln Zaydan's black-and-white sketch of Ein Hod 2.6. Mu'ln Zaydan with sketch, Tamrah, Israel 2.7. Ein Hod gallery, formerly home of I:Iasan As'ad 'Abd al-Karim 2.8. AI:tmad Da'ud Abu 'Umar in front offormer home 2. 9. House of Arik Brauer, formerly home of Rash ad Rashid 3.1. 1945 Royal Air Force aerial photograph of Ein Houd 3.2. Rashad Rashid 3.3. Mu'in Zaydan's memory map ofpre-1948 Ein Houd 3.4. AI:tmad Da'ud Abu 'Umar's memory map of pre-1948 Ein Houd 3.5. Mu~ammad 'Abd al-Qadir 'Abd al-Ra~man 'Abd al-Ra~im, masterbuilder of pre-1948 Ein Houd 3.6. House of llan Samuels and family, formerly family compound of Mu~ammad 'Abd al-Qadir 3.7. Stone guesthouse, Bayt al-Malkawi; Abu Fayiz al-Malkawi 3.8. Ein Houd al:Jadidah 3.9. '~im Abu al-Hayja' 3.10. Mu~ammad Mubarak Abu al-Hayja' 3.11. Abu Hilmi

8 11

26 52 55 56 59 60 61 72 78 79 86 87 88 89 91 93 95 103 104 105 110

x

Illustrations

3.12. MulJ.ammad Mubarak's strategic map of Ein Houd al-Jadi:dah 3.13. Aerial photograph of Ein Houd al:Jadi:dah 3.14. Village children at Ein Houd al:Jadidah schoolhouse 3.15. Nayif 'Abd al-'Aziz Abu al-Hayja', keeper of Kawkab Abu al-Hayja' shrine 3.16. Exterior of Kawkab Abu al-Hayja' shrine 3.17. Murad Rashad Rashid, 'Abd al-Raziq Mar'! I:Iasan, and '~im 4.1. Muhammad Mubarak in front offormer home in Ein Hod, currently house of Sofia Hillel 4.2. Mosque of Ein Houd al:Jadldah 4.3. MuiJ.ammad Mubarak's drawing of Ein Houd al:Jadldah mosque interior 4.4. Ein Hod bar and restaurant in Ein Houd mosque 4.5. Map of Ein Houd guesthouses 4.6. Ibrahim Bad! outside Ein Houd ma.rly delineated. All our lives we come back to them in our daydreams." 19 Bachelard calls for a "topoanalysis," paying attention to "the localization of our memories" in which the topologist, like a psychoanalyst, poses questions to

Preface

xlx

uncover links between consciousness and place: "Was the room a large one? Was the garret cluttered up? Was the nook warm? How was it lighted? How too in these fragments of space, did the human being achieve silence?" 20 Other approaches, such as aspects of depth psychology according to Freud andJung, influence this study insofar as they rely on recapturing and accounting for these hidden, forgotten, and repressed memories linked to house and place. CarlJung recognized that memories have historical depth with symbols shared over generations. A famous Jungian example concerns his 1909 dream about the complex architecture of a house, a visionJung interpreted as a structural diagram in which the house represented an "image of the human psyche": "I was in a house I did not know, which had two storeys. It was 'my house.' " 21 Jung's dream house was multistoried and furnished according to various European historical eras. Each level mirrored for Jung successive layers of his personal and national cultural history; he qescended from a top-floor salon of rococo furnishings, to a ground level in medieval style, then to a Roman-walled basement below which stood the deepest level, a cave filled with remains from a primitive culture. The interior decor of Jung's house possessed an "impersonal" aspect that led Jung to postulate the notion of a collective unconscious, what he calls "a collective apriori beneath the personal psyche." 22 Partly through the intervention of his dreamed house, Jung launched on the search for answers to resolve the place of the collective unconscious first pictured as a house. For Jung, memory is understood as the heritage of the species replaying mythic, archetypal themes, and one of the strongest, most resonant models for the remembered imagery of a national group is the house.23 Moreover, Jung believed that these images of home which inhabit our collective and unconscious psyche are laden with emotion. Extending the emotion-laden feelings about home and house to the traumatic events surrounding homes lost due to dispossession and forced departure, we confront Freud's model of mourning. Philosopher Edward Casey extends Freudian approaches to death and abandonment by others by noting suggestive parallels between the ways humans incorporate the loss of loved ones and, analogously, our need to interiorize and identify lost and abandoned places. According to Freud and Casey, these forms of internalization are coping devices for profound loss, whether in the form of a person or place. 24 When a traumatic event is allied with a specific architectural space within an individual's psyche, such traumas of loss are more tenaciously maintained, reproduced, relived, memorialized, and mourned. An example of these two theories-Jungian collective memory about the house and Freudian interpretation concerning traumatic loss of placeoperating in a Palestinian Arab context and manifested in specific cultural practices is the steady stream of former Palestinian Arab inhabitants passing through Ein Hod. It began with those who became citizens of the State of Israel in 1948 and then, after 1967, additional Abii al-Hayja' visitors pri-

xx

Pntface

marily from the Jenin-Yam'un area in the West Bank were joined by other Palestinian travelers, many with no immediate ties to the Abu al-Hayja' clan, on Jordanian, Kuwaiti, and Western passports. The development of this second type of Palestinian tourism to sites in Israel, in particular, has deep cultural sources presupposing a mythology of place images and descriptions. This tourism or pilgrimage, together with literature, poetry, and art, plays a powerful role in the Palestinian re-creation of a pre-1948 Palestinian village, which functions as a locus for nostalgia, memory, and identity. In tracing the post-1948 relationship to the lost land and its stone houses, Chapter 5, "Iltiziim, Fidii,t, and Shahid: The Poetics of Palestinian Memory," contemplates, through poems and plays about Ein Houd and Ein Hod, how the idiom of Palestinian nationalism draws its significant affective power from notions of the village and the peasant which become, as Swedenburg puts it, "national signifiers" 25 in the Palestinian confrontation with Israel. Because place is indispensable to the experience of pilgrimage and to nostalgia about the past, it is also necessary to describe and understand what kind of place produces such nostalgia. Genderlng Memory of Place Chapter 6, "al-'Awdah: The Gender of Transposed Spaces," considers how the idiom of Palestinian nationalism draws significant affective power from notions of domesticity and the Palestinian peasant woman. Political upheaval, loss of land and home, expulsions, and immigration have produced discontinuities-whatjames Clifford calls "the pastoral allegory of cultural loss and textual rescue." 26 Sometimes women make the nationalist narrative cohere if only by salvaging physical place through their detailed, sensory remembrances of how things once were: For A.'s grandmother, an old refugee in Lebanon, Palestine is no more than a lemon tree in the backyard of the house she left injafa, or Yafa, as she would call it. Not even a room, not even a facade of a house, but just a tree in the backyard, hidden away from the bustle of main street politics; the tree under whose shadow she always imagines herself sitting, dreaming away her days. Say Palestine to her, and all she sees is herself, as she is now, not the young woman she was, sitting under that tree, breathing in the scent of its leaves and its early flowers.27

The smell of lemons, no less powerful than the scent of Proust's madeleines, enables the Palestinian grandmother to age in exile yet remain peripheral to Palestinian history, unable to author her own text according to this description by Palestinian writer Anton Shammas, and seemingly beyond the purview of Western historiography on women 28 : The grandmother then thinks lemon, a very particular tree, totally outside the language of politics, or the language of history, and certainly outside the language

Preface

xxl

of historiography that attempts to deal with her plight. And that tree is part of her plight-the imp_ossibility of forge~ting that t~ee, of letting it slip away, because if she did, she beheves, her whole life would shp away, her whole self, what she has been, what she is and what she will ever be. 29

The tale of felt loss is redernptively taken up by the Arab-American granddaughter who, "through the narrative opening of a single word: lamoon," 30 conjures an imagined geography of her grandmother's Palestinian horne and garden: even a single Arabic word creates the illusion that the lemon tree stands between the listener and the teller, allowing one generation to transmit to the next a perfumed text about horne and homeland. Words, both as the way oral history is redacted on the page and as the rhetoric of oral history's power, lay claim to narrating the stories of those defined as illiterate, marginal, and fernale. 31 Whether Palestinian women are tellers or listeners, authors or subjects of stories and storytelling, anonymous, pseudonymous, or named, Chapter 6 presents the ways in which they are seen to embody Palestine and the Palestinian people. For both the Palestinian-American grandaughter of Sharnrnas's essay and the outsider folklorist-researcher, Palestinian women's oral histories are transformed into ethnographic data. This final chapter adds to our knowledge about the historically specific roles Palestinian women played as house-builders in the vernacular idiom; in this way, architecture, especially the Palestinian stone house, becomes the proper and definite object of memory while the Palestinian peasant woman is the occasion for a problematic return to the local point of origin. Competing Arab and Jewish Discourses

Artist-residents of Ein Hod point to the colony's many artistic accomplishments: the new Janco-Dada Museum as an international center for Dada art and research, workshops educating Jewish students about art, and the art exchange programs with Germany. It is a serendipitous juxtaposition that Marcel Janco and Abu l:lilrni: were born and died within a year of each other-Janco's dates are 1895-1983 and Abu I:Iilrni's are 1896-1982. A formal portrait photograph taken in Jenin in 1979 shows Abu l:lilrni: to be a tall, imposing man with strikingly beautiful blue eyes and a long white beard. By the seventies his beard had reached mid-chest because he had vowed never to shave until he returned horne to his village of Ein Houd. According to his grandson MuJ:larnrnad Mubarak Abu al-Hayja', Abu I:Iilrn1 died with his full beard uncut, pessimistically convinced he had failed and that Ein Houd al:Jadi:dah which he helped to create was nothing more than a prison for his descendants. At the end of his life Janco had come to have misgivings about occupying former Arab Ein Houd.32 If it appears that only fiction or art can do justice to the conflict-ridden

Judi

Preface

narratives about Arab Ein Houd and Jewish Ein Hod, then Salman Rushdie, in The Moor's Last Sigh, coins the appropriate novelistic and historiographical name to designate the multilayered, interdependent simultaneity of a place called both Ein Houd and Ein Hod. Rushdie, using Arab Spain to reimagine modern India, names an imaginary land "Palimpstine," a place where "worlds collide, flow in and out of one another, and washofy away.... One universe, one dimension, one country, one dream, bumpo'ing into another, or being under, or on top of. Call it Palimpstine." 33 When an entire country is a palimpsest, Rushdie's questions for Palimpstine hold true: "Under World beneath Over World, black market beneath white; when the whole of life was like this, when an invisible reality moved phantomwise beneath a visible fiction, subverting all its meanings, ... how could any of us escape that deadly layering? ... How could we have lived authentic lives? How could we have failed to be grotesque?" 34 To "palimpsest" is to layer and to efface ineffectively because the underlying picture seeps through, but the result may be to collide violently by superimposition. Jewish Ein Hod, renowned for its preserved Arab stone houses and ruins, has within its boundaries museums, studios, and galleries. Initially, however, a ruin must be a work of architecture. Many ruins were once the stone houses of the Abii al-Hayja' clan, part of the material culture of the fallii!Jin, the Palestinian Arab peasant and villager. The ways the Abii al-Hayja's perceive their post-1948 history, their building priorities, and their internal organization suggest novel associations and adaptations to a prevalent Zionist discourse (are they in fact "an Arab-style kibbutz"?) or to an Orientalist discourse (is it the immutable strength of the traditional Arab clan or J::lamiilah?). In this context, in which a Palestinian Arab village has been taken over by Jewish Israeli artists, these questions frame this volume: What is the architectural history and ethnography of a place in which the same house has been built, rebuilt, renovated, and repaired over time by two antagonistic groups for opposing motives? And what are the further implications when this is a place where an Arab artist is "discovered" by Jewish artists who, in turn, are in search of their own artistic roots that so many locate in Palestinian Arab artifacts? What are the meanings attached to the names of the Palestinian village? Why is there an imaginative link between memories and the homeland through women? If the buildings of Ein Hod now in Jewish hands are used as frameworks for memory-environmental or cultural or national memory-obviously Jews and Arabs comprehend the complex role of architecture in radically different ways: specific forms and details of each contested stone house are not only objects of memory but intrinsically memorable because they serve as mnemonic devices. Indeed, if the village of Ein HoudjEin Hod is one place where Arab andJew meet across the divide that separates their respective historiographies, architecture, and narratives, then what is the meaning of-where is the location of-"house" and "home"?

Preface

XXIII

Acknowledgments A number of institutions and individuals have contributed to the creation of this book. In particular, I have been shaped by my own family's history as Jews in Europe who opposed fascism and totalitarianism, Nazism and Stalinism. My mother, Vera Hollander Slyomovics, taught me one kind of heroism by her choice to remain in the Budapest ghetto in 1944; she refused a university scholarship to the United States rather than leave her parents. My mother and grandmother, Gisella Hollander, survived Auschwitz together. My father,JosefSlyomovics, gave me another model of heroism soldiering in the Czechoslovakian Brigade during World War II only to be jailed in 1948 as a Social Democrat during the Soviet invasion of Czechoslovakia. My parents' flight in the spring of 1948, a dangerous mountain trek to a displaced persons' camp in Austria, occurred at the same time as the Abu al-Hayja's were dispersed and exiled in 1948. I am deeply grateful for my parents' support of the objectives of this study in which the Holocaust in all its horrors does not determine the protocols of my research. Rather, their histories helped to inform my relation to the post-1948 realities of Palestinian Arab exile and dispossession. My father's close ties to Habib Olaymi, his business partner of many years, introduced me to the extended Olaymi and Salem families of Nazareth. To Amal Olaymi, and Adil,Jeannette, and Rodaina Salem I owe years of friendship and thanks for introducing me to the intellectual and literary worlds of Palestinian Arabs in Israel. In particular, I express heartfelt gratitude to Waleed Khleif, poet and historian, for his comments, criticism, and advice. Khleif's documentation and research serve as exemplary models, and his companionship on several field trips was of great assistance. For counsel and inspiration during the initial stages of the project's development until its completion, my profound thanks go to Sharif Kanaana, professor of anthropology and folklore at Bir Zeit University. During the intiffi4ah and the forced closures at the university, he maintained sections of the Documentation Research Archives in his home. He made available to me videocassette recordings, transcriptions, and photographs, and the Kanaana family always welcomed me to Ramallah. Research would not have been possible without the encouragement and help ofl:tamulah Abu al-Hayja'. The clan has welcomed my representations of Palestinian Arab material culture and history and assisted me in every way possible. Indeed, the Abu al-Hayja's are well-known for their warm welcome to countless journalists, filmmakers, photographers, and scholars regardless of national, political, or religious affiliations, and I thank them all for their sustained involvement in my project. I am especially indebted to '~im Abu al-Hayja', who maintains in Ein Houd al:Jadidah a rich and accessible archive of publications, photographs, and videotapes about Ein Houd and the Abu al-Hayja's. '~im accompanied me on my first trip to Jenin in

xxlv

Preface

order to introduce me to the Abu al-Hayja's of the West Bank. Mu~ammad Mubarak Abu al-Hayja', the village leader and editor of the monthly Arabiclanguage paper $awt al-qurii (The Villages' Voice), presented me with the village's archival material, introduced me to the activist community working on civil rights issues for Palestinian Arabs in Israel, and also arranged any interviews I requested. Both Mu~ammad and ~im provided me with names and addresses of the extended family in Jordan and were ever available for advice and critiques. In Jenin, I was hosted by the Abu al-Hayja' families of 'Abd al-Raziq Mar'i I:Iasan and Murad Rashad Rashid. In Israel, I thank Tessa Hoffman for letting me house-sit in Ein Hod in 1991 and the many artists of Ein Hod for graciously consenting to interviews. For my two stays in the village of Kawkab Abu al-Hayja', I thank my hosts in 1991, Nayif Abu al-Hayja' and his family, and in 1995, 'Ali and Sami~ah Khajuj. In Jerusalem, my brother, Peter Slyomovics, and his family, Ruth, Osnat, and Netanel Slyomovics, were an unfailing source of warmth and encouragement. InJordan, the help of professors Moawiyah Ibrahim and William Young of the Institute of Archaeology, Khalid Sulaiman and Afif Abdul Rahman Abu al-Hayja' in the Department of Arabic, and Lutfi Abulhaija of the English Language Department at Yarmouk University aided my research. In Irbid, I was warmly welcomed by the Abu al-Hayja' family of Afif Abdul Rahman, Umm Khalid, and their children. Through their friendship, I was introduced to the Abu al-Hayja' guesthouse of Irbid. I thank them for their hospitality to me and my family, for more introductions to the Abu al-Hayja's of Irbid, and for the information and photographs they so generously gave. During the summer of 1994, I was based in Amman at the American Center for Oriental Research (ACOR) and am deeply grateful to its directors and staff: Pierre Bikai, Patricia Bikai, Glen Peterman, Kathy Nimri, Humi Ayoubi, and Muhammad Arawi. At ACOR Amman, I found a vibrant scholarly community; in particular, I acknowledge Paul E. Dian and Bruce Routledge for pushing me toward new areas of research. For their assistance during my 1995 stay in Jerusalem, I thank Sy Gitin and the staff of the William F. Albright Institute for Archaeology. I. Sheldon Posen transcribed my English-language interview tapes, Sharif Kanaana provided me with copies of the Ein Houd interview tapes with transcriptions by Bassam al-Ka'bi, and Rodaina Salem helped with their translations. Additional conversations and critical readings of the manuscript in progress were provided at various times by Afif Abdul Rahman, Kamal Abdulfattah, Lutfi Abulhaija, Salih Abd al:Jawad, Roger Abrahams, I:Ianna Abu I:Ianna, Nazmi Al:Jubeh, Shukrl 'Arraf, Samar Attar, 'Abd al-Latlf Barghuti:, Joan Biella, Sheila Bonde, Kamal Boullata, Edward Casey, Miriam Cooke, Rochelle Davis, Sahirah Di:rbass, Beshara Doumani, Eleanor A. Doumato, Alan Dundes, Lily Farhoud, Michael Fischer, Robin

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xxv

Greeley, James Howe,JeanJackson, Penny Johnson, Sharif Kanaana, Tamar Katriel, Waleed Khleif, Philip Khoury, David Konstan, Walid Mustafa, Joseph Nasr, Ruth Perry, Suzanne Qualls, Nasser Rabbat, Helen Schmierer, Armand Schwerner, Patricia Reynolds Smith, Elise Snyder, Salim Tamari, Vera Tamari, PeterTcherning, KhatchigTololyan, Katherine G. Young, Yael Zerubavel, and Rosemary Levy Zumwalt. At the University of Pennsylvania, the Department of Folklore and Folklife and the Center for Transnational Cultural Studies were my intellectual homes thanks to Roger Abrahams, Arjun Appadurai, Carol Breckinridge, and Margaret Mills. A Mellon Post-Doctoral Fellowship from the University of Pennsylvania enabled me to begin this project in 1991, and a 1995-96 John Simon Guggenheim Memorial Foundation grant allowed me to finish. Fieldwork inJordan, Palestine, and Israel was supported by two USIAfunded grants from the American Schools of Oriental Research (ASOR) to spend the summer of 1994 at the American Center for Oriental Research (ACOR) in Amman and by a Council for American Overseas Research Centers (CAORC) grant to Israel at the William F. Albright Institute for Archeology in 1995. Additional fieldwork in the Middle East was supported by a grant from the Graham Foundation for Advanced Studies in the Fine Arts. Brown University provided me with a publishing subvention and its Thomas]. Watson Jr. Institute for International Studies with a travel grant. Sections of this book were presented as lectures at the 1996 Middle East Literary Society conference at Harvard University's Center for Middle East Studies; at Riwaq, the Centre for Vernacular Architecture, Ramallah, Palestine in 1995; at the University of Lyons II 1993 conference on public space in the Arab world; at the 1992 International Association for the Study of Traditional Environments (IASTE) conference in Paris; and at the University of Amsterdam 1992 Conference on "Discourse and Palestine." Several sections and parts of chapters were originally published in different forms in Traditional DweUings and Settlements Review, edited by Nezar AlSayyad; Discourse and Palestine: Power, Text, and Context, edited by Annelies Moors, Toine Van Teffelen, Sharif Kanaana, and Ilham Abu Ghazaleh; Diaspora: A journal of Transnational Studies, edited by Khatchig Tololyan; and Espaces publics et paroles publiques au Maghreb et au Machrek, edited by Hannah Davis Taieb, Rabia Bekkar, and Jean-Claude David. My thanks to all of the editors for permission to reprint. I acknowledge with gratitude the writers of the poems for permission to translate and use their work. None of these institutions or people is responsible for views expressed. My profoundest gratitude goes to my husband, Nadjib Berber, for his love and support. I dedicate this work to our son who is both Arab and Jew.

'

Memory of Place Re-Creating the Pre-1948 Palestinian Village

The ways we preserve and reinterpret elements of our collective history locate the emotional core of the past. The agent of this search is a literary genre, one that urges us away from the unhappy present toward a sense of the old and the bygone, to a set of ideals about a land and people that, through suppression, expulsion, depopulation, and forced immigration, its former inhabitants fear may be lost to modern memory. Memorial books-individual volumes that memorialize a village, a district, a region, or a country that no longer exists-are such a locator. They are compiled by former inhabitants of places lost to the uprooting and dispersal of entire populations by war, systematic persecution, or the redrawing of national frontiers. Their authorship and readership, often publication venues, draw on this same community of former inhabitants. Memorial books are part of a literary genre, but they are also known by their compilers and readers as village histories. They belong to-indeed, they have created-a hybrid category of disparate texts brought together that in the past might have been conventionally assigned to the disciplines of anthropology, folklore, or history. Frequently, memorial books are assigned a contrastive role as realistic writing because they are valuable resources for sociological, historical, and political work.1 Indeed, critics concerned with the history of literary responses to the Armenian or Jewish genocides entirely remove memorial books from the category of artistic literature, which is clearly given over to the novel, the short story, and the poem. In a similar vein, after evaluating the large output of Jewish memorial books, anthropologists Jack Kugelmass and Jonathan Boyarin concluded that memorial books can never be "objective" accounts or accurate historical reconstitutions of destroyed Eastern European Jewish life but are instead "post-modern ethnographies ... artifacts." 2 The custom of creating memorial books to document the destruction of place is to be found among East European Jewish survivors of the Holocaust, among Armenian survivors of the 1915-20 genocide by Ottoman Turkey, as well as in German-speaking communities in Eastern Europe up-

2

Chapter I

rooted after World War II, and among Palestinians transformed into refugees by the establishment of the State of Israel. That the genre of memorial book continues to be productive is demonstrated by the most recent series to commemorate newly destroyed villages: a projected series of volumes on the "Community of Bosnia" began with the commemoration of Bosnian Muslim Foca-on-the-Drina, a place obliterated in April-May 1992. The town was ethnically cleansed of its Bosnian Muslim inhabitants by militias from Serbia and Montenegro and all traces of Bosnian Muslim culture were systematically destroyed. The famed AladzaDjamiya (Colored Mosque) built in 1551 was specifically targeted, dynamited, and turned into a parking lot; Foca was renamed "Srbinje" (Serbian). A book and film on the destroyed heritage of Foca and its people are in preparation relying on writings, etchings, photographs, and survivors' oral histories as primary documentary evidence for the project.~ Another example concerns the city of Sarajevo. A team of Bosnian architects departed the capital in March 1994, their suitcases full of photographic and cartographic material with which to organize international exhibitions that depict the ongoing destruction. Their avowed purpose was to raise money to rebuild.4 f Memorial book production is generally thought to emerge after destruc\1 tion is complete because it is a genre hitherto tied to the notion of time \elapsed-only then can memory and reflection overcome the trauma ofre:living the past in order to write it. Bosnia is an extreme and limiting case in which destruction and its documentation occur simultaneously: Throughout the two years following the start of the war, the architects continued to work relentlessly, under the shells from the attackers and the bullets from the snipers, suffering from cold and hunger, without any possibility of communicating with the outside world, to prepare a programme of actions to testify to the destruction of the heritage of their city: an exhibition, a catalogue, a magazine, a calendar, an inventory of buildings destroyed-all these were produced in Sarajevo between March and October 1993, in a war situation.s

The term memorial book to characterize and denote this twentieth-century genre has been applied to books written by Jews to commemorate communities destroyed by the Nazis. These books are variously titled yizker bikher or sifrey zikorn (memory or memorializing book) in Yiddish and Hebrew respectively. Alternatively, some village histories have the word pinl}es (chronicle) as part of their titles. Jewish memorial books number close to a thousand. Armenian books memorializing sites destroyed between 1915 and 1920 also began to appear before and after World War II, and count at least one hundred-and-twenty-five volumes. They are called hishatakarans, a word etymologically derived from the classical Armenian root word for memory, hush: hishel is modern Armenian for "to remember"; hushel, hishetsnel, "to remind"; hishatak, a "memory" or "memorial" that leads to the formation of the word hishatakarans, with the -aran ending

Memory of Place

.J

"that which makes something" or "the site of the making of something." A hishatakaran is, strictly speaking, a commemorative text, bearing connotations of the larger meaning to remember, to memorialize, a place where memories are evoked.6 Palestinians have so far produced approximately twenty memorial books and village studies with more in progress.7 What motivates the editors, compilers, and redactors of these various groups to rebuild in words a place that has been destroyed or taken away by others? An early example of a Palestinian memorial book, dating from the 1980s, commemorates the Palestinian Arab village of Ein Houd, located in the Carmel Mountains near Haifa. The editors, Sharif Kanaana and Bassam al-Ka'bi of Bir Zeit University Research and Documentation Center, interviewed villagers who currently reside in other areas of Israel or in the West Bank. Oral interviews provided ethnographic data, folk history, maps, and photographs to chronicle the history and daily life of their pre-1948 village. The declared purpose of the Ein Houd memorial book and the subsequent monographs produced by the Bir Zeit project was to make this and other villages exist forty years after their loss-to make them more than "mere names on an old map" ( mujarrad 'asma' 'ala al-khari!ah al-qadimah). Each study will attempt to the extent possible to describe the life of the people in the village such that the reader is able to picture it as living, inhabited and cultivated as it was in 1948 before it was destroyed. This portrayal will allow Palestinians, especially those who had left these villages at an early age or were born outside of them after 1948 to feel tied and connected to the villages, society and real country as if they had lived in it, rather than it just being a name on a map.s

Walid Khalidi, a Palestinian historian, is the principal editor of a massive encyclopedia and source book for information on destroyed villages entitled All That Remains: The Palestinian Villages Occupied and Depopulated by Israel in 1948. His dedication- "to all those for whom these villages were home and to their descendants" -clearly conveys one goal, while his introduction situates this documentation project as a memorial book on a grand scale whose compelling emotive force, like all other memorial books, is to represent a destroyed, common national past for future generations. Khalidi writes: In essence, then, All That Remains is a manual, a dictionary of destroyed villages presented individually, yet in the context of their region and the events that swept them away. It is an attempt to breathe life into a name, to give a body to a statistic, to render to these vanished villages a sense of their distinctiveness. It is, in sum, meant to be a kind of "in memoriam."9

Khalidi's work of compilation, as do all memorial books, powerfully evokes on a vast scale what Pierre Nora calls a "symbolic topolo.gy,:_the rolepl~e_cLhy memory to constmct a natktv._and a community and to

4

Chapter I

identify its lieux de mbnoire, the specific and symbolic sites where memory resides. 10 A memoriafizing consciousness, clearly manifested as the force behind memorial books, becomes, therefore, the principal strategem to promote social cohesion for a group's endangered identity. Nora's definition of his sites of memory serves admirably as a description of the moment when each memorial volume appears: The moment of lieux de mimoire occurs at the same time that an immense and intimate fund of memory disappears, surviving only as a reconstituted object beneath the gaze of critical history ... if history did not besiege memory, deforming and transforming it, penetratiqg and petrifying it, there would be no lieux de. mimoire. Indeed it is this very push and pull that produces lieux de mbnoire- monuments of history torn away from the movement of history, then returned; no longer quite life, not yet death, like shells on the shore when the sea of living memory has receded.ll Nora's metaphor of shells stranded on the seashore after the water has receded imbues the rhetoric of memory and commemoration that his work describes and analyzes. Inadvertently-for that was not his purpose in his inventory of French national memory-his comparison resonates with the ways in which memories are burdensome. Release is to be found from collective psychological or historiographical urgency by collecting, writing, and producing memorial books. In a similar vein, Pesakh Markus, a Jewish contributor to his village's memorial book, maintains that to write what happened to one's community, culture, and language at a time when survivors are dispersed and aging is an urgent task not only for the sake of future generations who still belong to these destroyed communities but also in order to rescue the past from oblivion and set down the record for the rest of the world: You should also recreate your speech in letters. This will be the greatest revenge you can take on the evil ones. In spite of them, the souls of your brothers and sisters will live on, the martyrs whom they sought to destroy. For no one can annihilate letters. They have wings, and they fly around in the heights ... into eternity.12 Another memorial book author, Aram Antonean, after barely escaping the Armenian genocide, lamented that one book for each survivor was the minimum recounting necessary to encompass the full tragedy of the Armenian nation's destruction. The death of each survivor equaled the loss of a volume, as if each living Armenian were a fragile, perishable text from a vast but steadily diminishing library: Many times I thought that a volume needs to be written for each [survivor] in order to encompass, at least in a schematic way, the overall picture of the terrible horrors. And there were a hundred thousand of these survivors, each one of whom had a story to fill a volume. Yet, this colossal endeavor would still fall short of the stories of those who had perished, taking with them more than a million volumes. 13

Memory of Place

5

For history to be communicated fully, Antonean believed in retrieving the unique resource of individual memories and experiences. As he collected testimony in the aftermath of the massacres, he noted with gratitude the presence of a complementary dynamic in which survivors compelled to narrate found their match in writers compelled to pen their words. Each story was unique; therefore all must be redacted: "Thousands of women and men came to me. They spoke; they wrote down their stories, and no one's ordeal ressembled that of another." 14 More recently, scholars working on the destroyed villages, towns, and cities of Bosnian Muslims have equated the simple act of documentation and writing with an indictment of cultural eradication. Thwarting efforts to "kill memory" 15 by those who destroy evidence of a Bosnian Muslim past-not only its architecture but also birth records, work records, even graveyards-is conceived as an act of resistance. Private memories of jews, Palestinians, Bosnians, and Armenians intent on remembering must be transformed into public history. 16 This theme is repeated by Manuel Dzeron, author of the Armenian memorial book of the village of Parchang. He wrote far from his village and in exile to recreate a space where communal memory could reside. Dzeron's subject was two types of memory: the memory of a given place and the memory that informed collective life in that place. This was not a literary, nor a philological undertaking. I tried, as an orphaned refugee filled with longing, to gather together the fragments that tell of the fine, noble values of our ruined village .... I wrote it with tears for future generations .... A fatherland does not consist only of a land area with a population of people that inhabit it, that work to make it flourish, and that are always ready to fight and even sacrifice their lives to protect it. It includes as well the memories of significant events and noble works and braveries that have taken place in that area and by that people,17

Similarly, in her introduction to a book researched in the 1960s to reconstitute in words the world of an intact Armenian village life before 1914, Susie Hoogasian Villa writes that her work is not merely a collection of memories by informants. By reconstructing the life patterns of Armenian villagers from the turn of the century, she has produced a memorial for the victims and the survivors: I have attempted to capture and preserve, however incompletely, the myriad details of daily living in rural Western Armenia before World War I and the large-scale massacres began .... I hope that this book may serve as a memorial to both the victims and the survivors. Without the dead there would have been no need to seek reminiscences thousands of miles away from Armenia, but without these informants' memories, we would know even less of how they lived.18

A nonexistent location on a current map, a record that must be set straight for future generations, a memorial for victims and survivors, memo-

6

Chapter I

ries of the martyred dead, memories of place in place are part of the search to write about the diversity and mystery of memory. The story of what happened in Palestine-more precisely, what happened in each Palestinian village before 1948-must be, according to the authors of the memorial books, told and retold. Only by researching and writing, in fact by retelling the story, do the Palestinian villages that existed before 1948 achieve an objective existence in the present. The memories that are most familiar and most taken for granted, the mundane details of everyday life in Palestine, are privileged by memorial books. Three sets of Palestinian memorial books have been identified. 19 Two have emerged from the oral history unit of Bir Zeit University's Center for Research and Documentation of Palestinian Society (CRDPS), whose first thirteen volumes were produced under the editorship of Sharif Kanaana, and a second series, edited by Salih Abd al-Jawad, with four volumes published and others in progress. In order of publication and following their editors' spelling conventions, the villages memorialized by Kanaana and Abd al:Jawad are Ein Houd, Majdal Asqalan, Salameh, Deir Yassin, Innabeh, Lajun, Falujah, Kufqa, Qishiq, Miska, Qufr Saba, Lifta, Qufr Baram, Qaqun, Emmwas, Zerayeen, and Abu Shusheh.2o A third group of memorial books is being published under the evocative series title Wa!an '~iya 'ala al-nisyiin (A Homeland That Refuses To Be Forgotten), by independent scholar Sahirah Dirbass, a Palestinian Arab from Israel. Dirbass began the series with her native village of Tirat J:Iayra (Tirat Haifa), also destroyed, its lands now incorporated into the Haifa suburb of Tirat Karmel. Her stated goal was to correct and rewrite Israeli and Zionist historiography about Palestine under the British Mandate. 21 By 1996, she had completed two additional volumes dedicated to the destroyed villages ofal-Birwah and Salamah (Salameh), the latter also treated in the third volume of the Bir Zeit University series. To acquire this information and documentation, the principal editors of the three series attempt to reconstruct the community as it existed in the 1940s. Sharif Kanaana, with researchers from Bir Zeit University, notes three general aspects of such reconstruction: (1) the physical structure and layout of the community, (2) the kinship network, with numbers, names, and genealogies of each kin group in the community, and (3) a brief ethnography giving the unique sociocultural flavor of the community, including its folklore, interclan relations, economic life, education, health practices, and intra- and intervillage politics.22 Kanaana's list demonstrates that Palestinian memorial books are consciously involved in processes of reconstruction in which specific images formulated in the present from the particular Palestinian context of exile and dispossession are identified with the past. As specific encodings of the past, the maps and photographs published in Palestinian memorial books illustrate Kanaana's list of aspects from the pre-1948 world. 23

Memory of Place

7

Images of the past, recal~ed through maps and photographs, are attempts to revive a whole umverse; these maps and photographs become crucial references from which to determine the workings of a Palestinian collective memory. These images are representations of this past, and they express the current sense of what that past was like. Inevitably, they testify to the gap that separates pictures in a book from the experience of loss. Yet it is through these images, shared by Palestinian, Bosnian, Armenian, and Jewish memorial books, that the social life that informs collective memory and cultural traditions can be elaborated and identified. 24

Physical Structures: Mapping Loss Pervasive mnemonic and memorializing presences in memorial books to aid in reconstructing a destroyed village are maps and mappings. Memorial books rely on what may be called "memory maps," sketches of how the village looked during the pre-1948 period but produced decades later at the request of the memorial book editors. Maps on paper, as opposed to mental maps, appear as hand drawings in various memorial books. They are visual analogues to taped, oral histories about events in the distant past in that they do not reproduce, but rather reconstruct, a world. 25 In the Bir Zeit memorial book to Salamah, a chapter describing village life in the 1940s is illustrated by a hand-drawn map captioned "Salamah in the year 1948 as remembered by some of its people" (Figure 1.1).26 Such a map is viewed as a "folk map" to accompany the "folk history" of the village recounted by former inhabitants, not as a factual statement about geographic reality. Folk maps resemble notions, ideas, and opinions about the details of the past. Carefully drawn pictures place each house, the wells, the mosque, and, in this example, the curved black lines of streets leading to the main jaffa road, as if each black line must bear the burden of its cartographer's passionate attachment to what has been remembered. Relying on such sketches to remap an obliterated geography uncovers additional layers of multiple loss. Dennis Wood's book, Tlu Power of Maps, offers an interesting example of the ways maps enmesh us in diverse levels of reality. To designate the international boundary between Jordan and Israel, he sees phrases like "Armistice Line 1949" and "Cease-Fire Line June 1967" as mere labels attached to a string of purple dots and dashes. Wood queries the utility of those terms: What is at stake here? Certainly it is not the location of the lines represented by these dots which everyone agrees are where they are. What is at stake is not longitude and latitude, measured to whatever degree of fineness imaginable but . . . ownership ... because the map does not map locations, so much as create ownership at a location, it is the ownership-or the ecotone or the piece of property or the population density or whatever else the map is bringing into being, whatever else is making it real-that is fought over, in this case, to the death.27

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276

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Index

Words beginning with al- (the equivalent of the) are alphabetized under the element following this particle. Abboushi, Wasif, 202 Abd al:Jawad, Salih, 6 :.\bd al-RaJ:!lm (subclan of Abii al-Hayja's), xvi, 109, lll, 144-45, 150, 158 Abdulfattah, Kamal, 17, 96 Abdullah, King (ofjordan), 100 Abedi, Abed, 76 Absentees, xv, 106, 125, 136; Absentee Property Law, xv, 106, 112, 246n.75; "present absent," ix, 38, 106, Ill Abii al-Hayja' (s) (clan name); xii, xv-xvi, xviii, xix, xxii, 19, 27, 40, 48, 54-55, 57, 64, 69, 76, 80, 90. 121, 172, 176, 227-28n.86; in Daliyat al-Karmil, 101; in Ein Houd alJadldah, xii, xviii, xxii, 102-7, 109-21; in pre-1948 Ein Houd, xviii, 54, 90-99; in Iraq, 83, 93, 102, Ill, 245n.67; injenin, xx, 101-2; injenin Camp, xix-xx, 101-2, 132-33, 144, 160; in jordan, xviii, 73, lll, 117, 138, 151-59; in Kawkab Abii al-Hayja', 109, 129-31; in Tamrah, 60, 158, 208-9, 135-36. See also names of individuals. Abii al-Hayja', :.\bd al-Ghanl, 112, 118 Abii al-Hayja', :.\bd al-Qadir Sulayman, 151-52, 154 Abii al-Hayja', :.\bd al-Ra'iif, 112 Abii al-Hayja', 'Abd al-Raziq Mar'i I:Iasan, 132-33,207 Abii al-Hayja', :.\bd al-Salam Rashid 'Abd al-Salam, 54 Abii al-Hayja', Abii '~im, 10, 40, Ill, 247n.93 Abii al-Hayja', Abii Fariiq. See Abii al-Hayja', MuJ:!ammad MaJ:!miid MuJ:!ammad 'Abd a!-Salam Abii al-Hayja', Abu l:lilmi. SeeAbii al-Hayja',

MuJ:!ammad MaJ:!miid :.\bd al-Ghani :.\bd al-RaJ:!lm Abii al-Hayja', Afif Abdul Rahman, 101, 148, 150, 156, 161, 202 Abii al-Hayja', 'Afifah I:Iusayn, 116 Abii al-Hayja', AJ:!mad Da'iid Abu 'Umar, 69, 76-77,85,144,208, 242n.30 Abii al-Hayja', AJ:!mad MaJ:!miid :.\bd alGhanl, 109 Abii al-Hayja', :.\ll, 119, 207 Abii al-Hayja', :.\ll MufliJ:! Nimr, 188-94 Abii al-Hayja', As'ad 'All :.\bd al-Karim, 52 Abu al-Hayja', '~im, 103, Ill, 116, 119-20, 122, 25ln.l58, 208 Abu al-Hayja', 'A~a Najib, 64 Abu al-Hayja', 'Ayshah, 116 Abu al-Hayja', Dib, 150 Abu al-Hayja', Dib Mu~~afa 'All, 40 Abu al-Hayja', Fawzi Nimr, 158 Abu al-Hayja', Fu'ad Nayif, 131 Abu al-Hayja', l:lamid al-'Abd, 35 Abu al-Hayja',I:Iasan As'ad :.\bd a!-Karim, 71 Abii al-Hayja', Hasan I:Iusayn, 40, 77 Abu al-Hayja', I:Iilwah, 92 Abu al-Hayja',I:Iusayn al-'Abd (Abii 'Uthman), 35 Abu al-Hayja', Husam al-Oin, 25, 27, 107, 109, 129, 131, 176, 227n.86, 25ln.154 Abii al-Hayja', Imbadah I:Iasan I:Iusayn, 156 Abii al-Hayja', 'Izzat Mar'!, 154, 158-59 Abii al-Hayja', MaJ:!mud, 93-94, 101-2 Abii al-Hayja', MaJ:!miid 'Abd al-Hadll:lusayn 'Abd al-Rahim, 111, 112, 144 Abii al-Hayja', MaJ:!mud :.\wdah, 73 Abii al-Hayja', MaJ:!miid Nimr, 158

Zll

Index

Abu al-Hayja', Mufagah, 116 Abu al-Hayja', Muflii:J., 93-94, 101-2 Abu al-Hayja', Mui:J.ammad 'Abd al-Qadir 'Abd al-Rahman 'Abd al-Rai:J.im, 90-96, 101-2 Abu al-Hayja', Muhammad Mai:J.mud 'Abd al-Ghani 'Abd al-Rai:J.im (Abu f:lilmi), xvi, xxi, 60, 69, 76,109-17,159, 248n.ll1 Abu al-Hayja', Mui:J.ammad Mai:J.mud Mui:J.ammad 'Abd al-Salam (Abu Faruq), 38-39. 99-101 Abu al-Hayja', Mui:J.ammad Mubarak 'Abd alRa'uf, xxi, 81, 103-4, 112-17, 125-29, 133, 201, 208 Abu al-Hayja', Mui:J.ammad Muflih, 158 Abu al-Hayja', Mui:J.ammad Nimr, 158 Abu al-Hayja', Mu'in Zaydan, 27, 58-64, 85, 97, 208, 25ln.l58 Abu al-Hayja', Murad Rashad Rashid, 133, 254n.41 Abu al-Hayja', Na'im, 91 Abu al-Hayja', Nawwaf, 12, 83, 93 Abu al-Hayja', Nayif'Abd al-'Aziz, 131 Abu al-Hayja', Qa'id, 158 Abu al-Hayja', Rashad Rashid 'Abd al-SaHim, 77,85,114-15,132,144,160 Abu al-Hayja', Ruqayyah, lll, 116 Abu al-Hayja', Sai:J.ar Rashad Rashid, 203 Abu al-Hayja', Sawsan, 207 Abu al-Hayja', Sulayman Ai:J.mad Khalil, 157-58 Abu al-Hayja', 'Umar Wa~if Muflii:J. Nimr 'AbdAllah, 12. 187-98, 200 Abu al-Hayja', Yasin 'Abd al-Rai:J.man, 62, 92n.112 Abu ai-Hayja', Zahiyah Mui:J.ammad 'Ali Nimr, 133, 203 Abu al-Hayja', Zaydan f:lusayn Zaydan, 58, 97-99, 109, 119 Abu f:lanna, f:lanna, 25, 76, 174-75, 201, 227n.78 Abu Hilmi. See Abu al-Hayja', Mui:J.ammad Mai:J.mud 'Abd al-Ghani 'Abd al-Rahim (Abu f:Iilmi) Abu-Lughod, Ibrahim, 202 Abu Ruways, 27 Abu Salmah, 185 Achihud, Kibbutz, 17, 19 Achziv, 76, 117, 174, 239n.180 Adunis, 186-87, 196-97 Ai:J.mad (subclan of Abu al-Hayja's), 52, 107, 132, 144, 158

Ain al-Hilwe Camp, 192 Algeria, 138, 237n.l44 'Ali (subclan of Abu al-Hayja's), 85, 107, 158, 227-28n.86 Alkara, Ovadiah, 67-71, 80, 115. See also al-Qarra', 'AbdAllah Amiry, Suad, xvii, 41, 142-43, 242n.22, 253n.27 Antonean, Aram, 4-5, 22ln.l, 222n.13 Antoun, RichardT., 253nn.23, 26 Appadurai, Arjun, 240n.6 ~qd (vault), 141, 173 Arab Revolt (1936-39), 12, 60, 92, 98, 119, 185 Arab-Israeli War(s), xiv, 24, 39, 83, 145, 185 Aragon, Louis, 194 Architecture, xii, xiv, xvi-xvii, xix, xxii, 13, 36-41, 53, 72, 121-25; and home, xiv, xvii, xx-xxi, 16, 23; and house, xii, xviixviii, xix-xxii, 9-11, 15-16, 31, 37, 46, 51, 240n.3; builders, 81, 73, 124, 205; masterbuilders, 73, 79-80, 82, 90-96, 242nn.22, 28, 31; Palestinian, 36-43, 46, 50, 53-55, 58-64, 82, 84, 90, 144; stones, xii, xviixxii, 11, 31, 46, 51-53; vernacular, xvii-xxi, 11, 24, 35, 51, 82-84, 24lnn.l1, 21 Arp,Jean (Hans), 32, 43, 229 'Arraf, Shukri, 223n.l9, 251n.l53 Artists' colonies, xii, xv-xvi, 24-25, 30-31, 46, 52, 71, 240n.6. See also individual names Asad, Tala!, 108 Ashrawi, Hanan Mikhail, 179, 186-87, 232-33, 203 'Askar Camp, 102, 245n.68 Association of Forty, 118, 125-27, 249n.l30, 250nn.136, 140, 143, 177 ~tabah (threshold), 35 'Ataya, Husayn, 174, 256n.14 Atlit, 25, 27, 99-100 Avidor, Ruth, 166-67 al-~wdah (the return), xiii, xix-xxii, 61-62, 199, 203, 225-26n.52, 226n.53; return visits, 14-17, 84 'Ayn Ghazal, 92, 100, 242n.29, 245n.57 al-'Aziziyah, 99, 150 'Azmi at-Mufti Camp, 159 Bachelard, Gaston, xviii Bahloul,Joelle, 240n.l0 Bakhtin, Mikhail, 207 Balad al-Shaykh, 99, 242n.29 Ball, Hugo, 43, 74

Index

Bali-Hennings, Emmy, 35, 43 Barak, Moshe, 105, 11, 251n.l63 Basso, Keith, 262n.l6 Bat Haim, Hadassah, 53 Batrawi, Mul:tammad, 20 Baysan, 27, 151, 202 Bayt al-Ma' Camp, 156 Baytin, 98 al-Bayyati, 'Abd ai-Wahhab, 194 Bazzak, Bera, 49, 54, 62, 235n.112 Beardsley, Monroe, 197 Beinin, Joel, 249n.l29 Beirut, 19-20, 24, 186-87 Beit-Hallahmi, Benjamin, 61-62 Ben-Dov, Giora, 112 Ben-Gurion, David, 180 Ben Zvi, Gedalya, 48, 58, 64-65, 74-75, 144, 201, 236n.l31 al-Berwah. See al-Birwah Bethlehem, 185 Bezalel Academy, 42-43 Bin Nur, Yoram, 68 Bins. See Khabl Bir Zeit University Center for Research and Documentation of Palestinian Society (CROPS), xiv-xv, 3, 16-17, 156 al-Birwah, 16-17, 175,200 Bishara, Azmi, 104, 117, 120 Booth, Wayne, 197 Bosnians, xiii, 2, 5, 221n.4 Boullata, Kamal, 70 Bouskilla, Hananiah, 72 Boyarin,Jonathan, 1, 221n.2, 222nn.7, 12, 227-28n.86 Brauer, Arik, 77, 79, 115, 133, 203 Cafes, 144, 141-51, 253-54n.35, 254n.36 Camus, Albert, 258n.34 Canaan,Taufik,84-85, 142,144,159,200, 243n.36, 252n.l8, 254n.40 Carmel Mountains, xii, xv-xvi, 2, 33, 45, 4748, 53, 99, 101, 107, 109, 112, 117-18, 127, 135, 178, 242n.29 Carmi, T, 33, 35, 105-6, 246n.24 Casey, Edward, xix Catastrophe, Palestinian. See al-Nakbah Centre for Architectural Conservation (Ramallah, Palestine). See Riwaq Certeau, Michel de, 240n.4 Chaaltiei,Joseph, 44 Chacour, Elias, 170 Clifford, james, xx, 36, 57, 256-57n.l6

Z89

Cohen, Abner, 108, 161, 252n.5 Colonialism, 29-30, 46-47, 50, 80, 98, 200 Cooke, Miriam, 261n.6 Cooperatives, 127, 250n.l45. See also Moshav Crusaders, 25, 57, 63, 90, 107, 130, 133 Dada, xii, xvi, xxi, 24, 34-35, 43, 49, 228n.6, 230nn.26, 30; at Cafe Voltaire, 31, 33, 70, 73-75, 199-200 See also Ein Hod;Janco, Marcel Dagan, Meir, 62 Dalman, Gustaf, 40, 141-42, 253n.27 Daliyat al-Karmil, 40, 68-69, 99, 101, lll, 115, 121, 128, 150, 166 Daliyat al-Rawha', 17 Danet, Brenda, 118 Dar (subclan), xvi, 107, 144, 189. See also names of subclans Darwish, Mal:tmud, 12, 16, 18-20, 64-65, 170, 175-76, 178, 186-87, 256n.2, 259n.53, 260 Dayr Ghusun, 12 Dayr Yasin, 6, 14, 24, 101, 245n.61, 246n.70 Dazi-Heni, Fatiha, 140, 161 Deetz, james, xxviin.17 Deixis, 11-14, 20 Deri, Aryeh, 126 Destroyed Palestinian Villages (al-Qura alFilas~iniyah al-mudammarah), xiv-xv, 6-14, 17, 24-25, 30, 156, 219n.8 Diasporas, xii, xiv, 21, 28, 49, 140, 164 Diglossia, 169, 256n.1 Dirbass, Sahirah, 6, 19-20, 223n.20 Diwaniyah (guesthouse), 139-40, 162 Diwan (guesthouse), xviii, 139, 149, 160-61, 252n.5 Diyah (blood-money), 158, 254n.46 Doumani, Beshara, 223n.19 Druze, 67-71, 101, 111, 141, 167, 227n.86, 237n.l44; as builders, 53, 73, 79-80 Duchamp, Marcel, 32-33 Dzeron, Manuel, 5 Ein Hod, xii, 66-69, 71-81, 146, 156-57, 159, 167, 175-76, 179, 193, 200, 235n.106; Artists' Village, 31, 33, 38, 50-52; history (see Janco, Marcel) Ein Hod (painting), 37-38, 60 Ein Houd, xii, 96-99, 156, 171, 173, 175-78, 179, 187-88, 189, 192-93, 196, 197, 200201, 242nn.29, 30. See also Memorial book, Ein Houd

Z90

Index

Ein Houd al-Jadidah, xii, xv, xvi, xvii, xxi, 40, 48, 73, 102-3, 158, 159, 177-78, 201. See also Abu al-Hayja's, in Ein Houd al:Jadidah Eisenzweig, Uri, 257n.18 El Hakawati (theater group), 18, 20-22 El-Asmar, Fouzi, 68, 236n.116 El-Barghiiti, 'Omar ~ali~?-, 140-41, 157 Eluard, Paul, 194 Emergency Regulations, 41 Erets Yisra'el, 42, 46. See also Israel Ethnography, xii, xiv-xv, xxii, 3, 6, 225n.49, 250n.148 Exile, 12, 18, 21, 28, 60, 92, 102, 120, 173-74, 177, 181 Expulsion (1948), xii, xx, 3, 16-17, 23, 82, 99-102, 199 Eyal, Gil, 246n.84 Ezrahi, Sidra DeKoven, 41

FallaJ.!in (peasants), xxii, 57, 130, 157 Fara'ah Camp, 102 Fathy, Hasan, 204-5 Fa'iir, J:Iusayn, 169-70, 177-79 Fenton,James, 256nn.16, 20 Fernbach, Hella, 60, 254n.42 Fidii'l, XX, 24, 169, 183-85, 188-89, 196, 209, 258nn.37, 44 Filas~in aJ-Tho.wrah, 177 Fineman, Joel, 259n.49 Finkelstein, Norman G., 236n.117, 245n.63, 251n.l51 Fish, Adam, 124 Fish, Stanley, 196-97 Fishbach, Michael R., 243n.43 Fisher, Anat, 124 Folklore, xvi-xviii, 1, 6, 22, 28, 36, 80, 82, 84, 94, 140, 142, 173, 200, 205, 22ln.31, 240n.3, 250n.6 Forche, Carolyn, 183, 187-88, 196 Foucault, Michel, xii, xiv, 219n.7 Fox, Michal, 124-25 Freud, Sigmund, xix, 220n.19 Furu' (branches), 139 Galilee, xv, 19, 107, 120, 128, 133, 141, 158, 164, 167, 175 Gaspard, Fran~ois Abu Salem, 20-22 Gaza, xiii-xiv, xvii, 116, 133, 160, 162. See also Occupied Territories Gender, xx-xxii, 119, 178-79, 182, 191, 199-209, 262nn.19, 22

Gerholm, Tomas, 253n.23 al-Ghabisiyah, 14 Gilsenan, Michael, 140, 148, 150 Glassie, Henry, xviin.17, 84, 24ln.l5 Graham-Brown, Sarah, 13 Greenblatt, Stephen, 46-4 7 Grossman, Hedwig, 77 Guesthouses, xviii, 14, 79, 136, 149. See also Diwan; Diwaniyah; 'Illiyeh; Ma4flfah; Majraj; Mag/is; Mwj,if Gulf War, 154 J:Iabibi, Imil, 77, 129-30, 199-202, 203, 239n.l82 J:Iadatha, 27, 151 Haddad, E. N., 140 Hafez, Sabry, 260n.74 Haganah (Jewish forces), 99-101, 129 Haidar, Aziz, 108 Haifa, 2, 6, 17, 19, 22-23, 25, 27, 30, 50-54, 83-85, 91-92, 98-99, 101, 117, 119, 125, 128, 202, 242n.30, 244n.51 al-Haj, Majid, 107, 109, 249n.126 al-J:Iajj Sulayman (subclan of Abii al-Hayja's), 107, 144, 158, 189 Hajjar, Lisa, 67 Hakim, Besim, 242n.22, 243n.37 I:Ialabi, ~ala~?-, 54 Halbwachs, Maurice, xi-xii, 223-24n.23 I:Iamid 'Abd al-I:Ialim, Shaykh, 130 lfamulah (clan), xv, xvi, xxii, 6, 82, 106-9, 137-39, 160, 201, 249n.l26 Hannoyer,Jean, 159 Haring, Lee, 84, 241n.l2 al-I:Iasbani, 'Abd al-I:Iakim Khalid, 162-63 aJ-lfayah, 186 Hebraicization, 25, 66-68, 82, 130, 193, 238n.l50 Heimann, Shoshana, 55, 77 Herziliyah, 36 Herzl, Theodor, 29, 37, 76, 228n.2 Hetzler, Florence, 51 Hikmet, Nazim, 194 Hillel, Isaiah, 48, 66, 112 Hillel, Sarah Rakhel, 66, 112 Hillel, Sofia, 48, 66, 112, 144 Hiltermann,Joost, 263n.26 Hisho.takaran. See Memorial books, Armenian History. Seeal-Tarikh Hittin, Battle of, 107 Holocaust, xiii, 1, 32, 48

Index

Holy Land, xi, 57, 118 Homeland, xxi, xxii, 6, 12, 145, 175, 178, 181, 199 Huelsenbeck, Richard, 32, 73 Hutteroth, Wolf-Dieter, 96 Ibrahim (subclan of Abii al-Hayja's), 107, 116, 144, 150-51, 157 Inhil, 141 Ijzim, 94, 100, 114, 120, 150, 242n.29 Illiyeh (guesthouse ), 39, 95, 144, 253n.27 lltiziim (commitment), xx, 169, 258n.34 Inside. See al-Dakhil IntifiUf,ah (uprising), xiii, 160, 207 lrbid, 117, 151, 188 lrbid Camp, 40, 54, 185, 187, 235n.l12 Isdiid, 20 Israel, State of, xiii, xv-xvi, xix-xx, 2-3, 7, 16, 30,55, 106,112,145,173 Israel Land Administration, 112 Israel Museum, 38-39 Israelis. See Jewish Israelis al-Itti}_liid, 171-72 luster, Tuvia, 53-54, 94, 114-15, 235n.l12, 251n.l58 '!wan, 39 Jzbah (hamlet), 111 Jaba', 94, 100, 150, 245n.57 Jabal al-Wus~ani, 102 Jabra, lbrahimJabra, 112, 185-86, 194 Jaffa, XX, 7, 24,27, 38, 63, 75,105,207,243 Jakobson, Roman, 195, 196, 260n.74, 261n.77 Jalsah (sitting-room), 156 jam'fyah khayriyah (charitable organization), 161 Janco, Marcel, xii, xvi, xxi, 24, 84, 99, 11415, 230n.38, 241n.l3; and Dada, xii, 31-33, 38-39, 42, 73-75; as architect, 36, 46, 50-51, 72-73, 235n.l02; as founder of Ein Hod, 32-33, 44-50, 233nn.75, 76, 234n.80; on painting Arabs, 37, 43, 231 nn.40, 41 Janco-Dada Museum, xx, 38-39, 75, 99 Jayyusi, Salma Khadra, 54, 102, 183-84, 258n.34 Jenin, xx-xxi, 54, 101-2, 116, 133, 202 Jenin Camp, 35, 71, 99, 101-2, 109, 114, 131-33, 138-44, 245n.65, 203, 207 Jesus, xi, 13 Jews: Eastern European, xiii, !;Jewish

Z91

Israelis, xi-xii, xxii, 14, 24-25, 31, 94, 111, 136, 180 Jewish Agency. See Sokhnut Jewish forces. See Haganah Jewish National Fund. See Keren Kayemet Johnson, Nels, 259n.44 Jubeh, Nazmi, 202 Jung, Carl, xv, xix al-Ka'bi, Bassam, xv, 3, 99 Kafr Mandah, 130 Kainer, Zeva, 58-62, 251n.l58 Kamal, Najjai:J, 40, 77, 243n.44. See also Druze, as builders Kampf, Avram, 42 Kanaana, Sharif, xiii, xv, 3, 6, 17-18, 27, 30, 41, 99, 143, 148, 227-28n.86, 244n.56, 248n.111 Kanafani, Noman, 14-15 Kanarani, Ghassan, 12, 18, 22-24, 28, 169, 183, 196-97, 226n.72, 256n.2, 257n.27 al-Karmi, 'Abd al-Karim. See Abii Salmah Karmil, 202 Katriel, Tamar, 45 Kawkab Abii al-Hayja', xv, 27, 165-68, 109, 129-31, 133, 223n.l9, 251n.l53 Kefar Abii al-Hayja', 120. See also Ein Houd al:Jadidah Keren Kayemet (jewish National Fund), 46, 48 Khabi (pl. khawiibf; storage bin), 35, 174-85 Khalidi, Walid, 3, 18, 98, 100, 244n.56, 25ln.151 al-KhaFb, Yiisuf, 170, 173 Khirbat I:Iajalah, xv Khleif, Waleed, 181-82, 256n.6, 259n.53 Kibbutz, xv, xxii, 10, 17, 40, 57, 68, 71-72, 79, 81, 118, 165-66. See also individual names Kleiman, Ephraim, 55, 57 Knispel, Gershon, 76 Kraus, Gertrud, 33, 40-41, 71, 229n.l9, 232n.50, 233n.73 Kraus, Yad Gertrud (museum), 39 Kugelmass,Jack, 1, 221n.1, 222nn. 7, 12 Kuwait, 21, 138, 140, 154, 157, 162-63 Lahav-Shaltiel, Ora, 34, 40-41, 44-45, 76, 243-44n.44 Land Day, 76, 120, 199, 249n.129 Landau, Jacob, 249n.l26 Law of Return, 106 Layoun, Mary, 263n.34

292

Index

Lebanon, Israeli invasion of, 186-87 Lehmann, Rudi, 69, 77, 238n.l53 Levi, Itamar, 41 Lewis, Norman, 201 Likud, 127-28 Lorsi, Miklos, 260n.61 Lubeck, Jackie, 20-22, 226n.63 Lutfiyya, Abdulla, 149 Mcuf,ttfah (guesthouse), xv, xvii-xviii, 28, 69, 137, 139, 252nn.5, 18; in Ein Hod, 144-46; in Ein Houd (pre-1948), xviii, 119, 14044, 148-49, 157; in Ein Houd al:Jadidah, xviii, 144-48; in Irbid, 139, 152, 160-63; in Irbid, of the Abu al-Hayja's, xv, xviii, 117, 139, 151-59, 162-64; inJordan, 13738, 254-55n.53; in Jordanian West Bank (1948-67), 149; in Occupied Territories (1967-), 159-63; in Palestine (pre-1948), 148-51, 157-59; in Israel, 161, 165-68 Mafraj, 254n.23 Maglis (reception room), 140, 150 Mahoul, Amir, 126 MaJ:lmiid, 'Abd al-Ra~im, 184-85, 188, 190, 194 al-Malkawi, Abii Fayiz, 94-95 Mamboush, Itche, 55, 68, 73, 115, 251n.158 Manor, Giora, 40 Man~iir, YusUf, 166-68 Maps, 3, 5, 7-9, 25, 25, 117, 135, 224n.24; cadastral, 17, 96-97 Maqam (shrine), xv, 27, 109, 131, 166, 168 Maramorosh (Austro-Hungary), xiii Marcus, Greil, 74-75 Marj Ibn 'Arnir (Esdraelon Valley), 101 Markovitch Commission Report, 121-25 Mayakovsky, Vladimir, 194 al-Mazar, 99 Melamed, Avraham, 118 Memorial book, xiii-xiv, 1-7, 17, 22; Armenian, xiii, 1-7, 10, 221-22n.6, 222n.7; al-Biiwah, 6, 19-20; Bosnian, iv, 5, 7, 9, 221n.3, Dayr Yasin, 14, 24; Ein Houd, viiviii, 3, 6, 10, 24-28, 30, 99-101, 227n.86; Falujah, 6, 14; German, iv; 'Innabah, 6, 10, 17, 226n.53;Jewish, xiii-xiv, 1, 2, 4, 5, 7, 9, 222n.7, 224n.24, 227-28n.86, 228n.88; Lifta, 6, 14; Marmorosh, xv-xv; Palestinian, xv-xviii, 3, 5-14, 16, 20, 22, 24-28, 99, 133, 222n.7, 223n.l9; Qaqun, 6, 10-12; Salamah, 6, 14, 227-28n.86; Tirat J:Iayfli, 6

Mendelson, Marcel, 37 Metaphor, 29, 117, 195, 197, 200, 260n.74 Metonymy, 195, 197, 260n.74 Mi'sarah (olive press), 71, 152, 158, 171, 175 Monte Verita, 43, 232n.65 Morris, Benny, 100, 129, 244n.50, 245n.57, 250nn.l49-51, 260n.62 Moshav (smallholders' cooperative), 31, 71, 127, 166 Mosques, xvii, 14, 71, 133, 135, 141, 144, 146, 175, 251n.166; in Ein Houd, 33, 119, 144-48, 239n.184 Mount Carmel. See Carmel Mountains al-Mudawwar, 'Abd al-RaJ:lim Badr, 12 Mutj,if, 139, 252n.6 Muhawi, Ibrahim, 17, 27 Mukhtar(headman), 27, 58, 97-99, 116, 118-20, 132-33, 143-44, 248n.lll Mul~im, Kamal, 169-79 Mulinen, Egbert Friedrich von, 242n.29 M~allii, 146, 150, 156 Museums, xvi, 30, 135, 171 Nablus Camp, 102 al-Nakhah (catastrophe), 10, 12, 14,17-18, 116,140,170,182,185,190 Nakhleh, Khalil, 107-8, 246n.87 N~ir, Kamal, 256n.11 al-Nassiri, Bouthaina, 65-66 Navon, Arye, 144 Nazareth, 69, 77, 85, 129, 182, 185, 208, 258n.30 Nazzal, Nafez Abdullah, 18, 256n.l3 Neruda, Pablo, 194 Netanyahu, Benjamin, 127 Nevelson, Louise, 80 New Critics, 196-97 Nir Etsion, Kibbutz, xv, 31, 71, 114, 118, 121, 128, 135, 145, 228n.5 Nora, Pierre, 3-4 Nostalgia, xx, 21, 149, 173 Objects, xviii, xxi-xxii, 37, 54-57, 80 Occupied Territories, 116, 133, 160, 188, 202 Ofer, Nogah, 247n.95 Ofrat, Gideon, 58 Olive press. See Mi'~arah Oral history, Palestinian, xii, xvi-xvii, 12, 14, 22, 27-28, 247n.93; Palestinian women, xxi, 205, 221n.31 Oslo Accords, 133

Index Palestine, xx-xxi, 20, 120, 130, 133, 173, 178, 181; defense forces (jaysh al-i1U[ii4'J, 185 Palestine Liberation Organization (PLO), 132, 138, 170 Palestinian National Authority, 13 Palestine Oriental Society, 140 Palumbo, Michael, 244n.50 Parks, 30, 47-49, 118, 127-28 Parmenter, Barbara McKean, 179, 257n.21, 258n.31 Peasants, xx, xxii, 101, 140, 149, 199. See also Fallii?Iin Peteet,Julie, 192-93 Peter, Mutz and Hans, 35-36 Photography, xii, xiv, xvi-xvii, xxi, 3, 6-7, 1014, 16, 28, 116, 224n.24, 253n.41, 259n.53; aerial, 49, 85, 122, 241n.16; captions, lOll, 156-57, 225n.40; Ein Houd, 10-11, 52, 103, 106, 117, 156-57, 224n.33, 248n.116, 254n.41; Palestine, 28, 142-43, 205 Pilgrimage, xi, xvii, xx, 14, 16, 117, 131, 133 Pisan, Paula and Robert, 144 Place, xi, xix-xxii, 81, 135-36, 236n.128 Poetry, Palestinian: Ein Hod, 169, 175-76, 179; Ein Houd, 169, 171, 173, 175, 179, 187, 185-89, 196, 200; free verse ( al-shi'r al-~urr), 194-95; "inside" (al-dii.khil), 170, 181-82, 201, 209; ode (q~idah), 105-6, 194; "outside" (al-kharij), 170, 209; resistance (adab al-muqiiwamah), 169, 183, 192, 196 "Present absent." See Absentees Price, Sally, 90 Qa'ah, 39 Qabilah (tribe), 139, 161 Qii4i (judge), 97 Qalandiyah Camp, 102 Qanazi, Jiirj, 258n.31 Qaqiin, 10-12 al-Qarra', 'AbdAllah, 67-71. See also Alkara, Ovadiah Qaryah (village), xiv, xvii-xviii, 96; unrecognized Palestinian villages, xvii, 117-18, 135-36. See also Destroyed Palestinian Village Series

al-Qasim, SamiJ:t, 170, 176 Qleibo, Ali, 160, 163 Raayoni, Shmuel and Ella, 54 Radnoti, Miklos, 260n.61

291

Rabi!ah (family organization), 160 Refugee camp, 21, 28, 132-33, 192, 200, 207. See also individual names Refugees: Palestinian, xiii-xv, 2, 21, 30, 3738, 101-2, 132-33, 170, 173, 175, 188; internal, 19, 38, 111, 201 Restany, Pierre, 82 Return. See al- 'Awdah Richter, Hans, 32-33, 43, 70 Riwaq, xvii, xviii, 219n.16 RiyaJ:tiyah, 27 Rosenfeld, Henry, 109 Rubens, Zippora, 48 Rubin, William, 34 Rubinstein, Danny, 260n.67 Ruins, xii, 12-13, 17, 47, 48-53, 58, 171, 173, 199, 234n.96 Rushdie, Salman, xxii, 225n.46 Ruways, 201 Safad, 24, 38, 62-63, 94-95, 173, 202, 236n.125 Sii~ah (courtyard), 141-42, 150 Sa'id, AJ:tmad 'Ali. See Adiinis Said, Edward, 15, 169-70, 188, 193, 236n.124 Sakakini, Hala, 15-16 Saladin, 25, 27, 107, 130-31, 133, 176 Salamah, 6, 7, 9, 133 Salun, 156 ~amidin (steadfast ones). See ~umud Samuels, Ilan, 92 Sanbar, Elias, 16 Sarid, Yossi, 127 Sarsour, Ibrahim, 251n.166 Sartre, Jean-Paul, 258n.34 ~awt al-qurii (The Villages' Voice), 103, 208 al-Sayyab, Badr Shakir, 194 Sayigh, Rosemary, 18, 143, 247n.93 Schama, Simon, 48-49 Schatz, Boris, 43 Seikaly, May, 91 al-Sha'b, 143 Shahid (martyr), xx, 168, 183-85, 188-28, 209, 259n.44 al-Shajarah, 185 Shami, Seteney, 243n.36 Shammas, Anton, xx-xxi, 75, 122, 180, 257n.27 Sharon, Ariel, 128 Shehadeh, Raja, 180-81 Shenhar, Aliza, 45

Z94

Index

Shrine. See Maqam Shyrock, Andrew, 246n.7l Shtetl (hamlet}, vi Siddiq, Muhammad, 260n.60 Simmel, Georg, 51-52 Sirin, 27, 254n.39, 202 Smooha, Sammy, 3: 53, 248n.114 Sobietsky, Barbara, 144 Social clubs, American immigrant, 163-64, 255n.59 Soja, Edward, 73 Sokhnut (jewish agency), 49, 77, 115 Sontag, Susan, 12-13 Story of Kufur Shamma, The, 18, 20-22 Storytellers, 21-22, 27-29, 262n.l7 Subclan. See Dar $ulh (reconciliatory peace}, 159 $umud (pi ~iimidin; steadfastness), 160, 217, 208 $unduq (fund), 119 Swedenburg, Ted, xx, 256n.l4 Synecdoche, 197 Tadmor, Gabriel, 77 Tamari, Vera, xvii, 174-75 Tamrah, 68, 104 al-Tan!iirah, 38, 121, 16ln.61 Tarab (musicality), 186 al-Tarikh (History}, 207 Taub, Yael, 118 Tbeishat, Abdel Razzak, 152 Tel Aviv, xii, 9, 32, 36 Thesiger, Wilfred, 139 Threshold. See 'Atabah Tibawi, Ahmad L., 256n.l1 al-Tirah, 99-100, 117, 119, 242n.29, 245n.57 Tirat Hay!a, 6, 117 Topoanalysis, xviii Tourism, xvii, xix-xx, 165-68, 175, 255n.64 Tribe. See Qabllo.h Tucker,Judith, 219n.28 Tuqan, Ibrahim, 184-85, 188, 194 Turner, Michael, 128-29, 250n.l48 Tzara, Tristan, 34, 73, 229n.17

Umm Qays, 94-95, 243n.36 Umm al-Zinat, 94 United Nations Relief and Works Agency for Palestinian Refugees (UNRWA), 102, 189 Uprising. See Intifiidah U~fiyah, 128, 128, 167 Uzan, Rafael, 62-64 Vault. See 'Aqd Villa, Susie Hoogosian, 5 Village. See Qaryah Wadi 'Arah, 101-2 Walfish, Shmaya, 77, 81 Warnock, Kitty, 205 West Bank, xiii-xiv, xviii, xx, 3, 24, 35, 41, 94, 102, 116, 133, 160, 163, 180-81, 188, 202. See also Occupied Territories Weyl, Martin, 38 Wimsatt, William, 197 Wolf, Tracey, 250n.l48 Women, Palestinian, xx-xxi, 35-36, 119, 168, 178-79, 189, 192-93, 199-209, 22ln.31; in poetry, 168, 178-79, 182, 184, 191-93; in ma"afah, 157-58 Wood, Dennis, 7 Yanive, Claire, 33, 43, 44, 49, 62 Yates, Frances, 220n.23, 253n.25 Yekutiel, Dror,106, 111 Yizker bikher. See Memorial book,Jewish Zaretsky, Dan, 69, 71, 144 Zarhy, Moshe, 39 Zarqah, 54, 151 Zayyad, Tawfiq, 82-83, 170, 179, 257n.21 Zerubavel, Yael, 219n.4 al-Zib, 30, 117, 174-75, 227n.78, 239n.l80, 256n.l4 Zionism, xxii, 29, 34-36, 42, 46, 48, 50, 71, 74,88-89,90,107 Zureik, Elia, 108

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traced their ancestry back to one of Saladin's generals who was granted the territory as a reward for his prowess in battle. There, the general and his descendants built a beautiful village from stone, and for generations the Abu al-Hayjas lived there and farmed the land. By the end of the 1948 Arab-Israeli War, all the Abu al-Hayjas of Ein Houd had been dispersed or exiled or had gone into hiding, although their homes were not destroyed. In 1953 Marcel Janco, a Romanian Jewish artist exiled during the Holocaust, received permission from the Israeli government to establish an artists' cooperative community in the houses of the village. The village was renamed Ein Hod. In the meantime, the Arab inhabitants of Ein Houd moved two kilometers up a neighboring mountain and illegally built a new village. They could not afford to build in stone, and the mountainous terrain prevented them from using the layout of traditional Palestinian villages. That seemed unimportant at the time, because the Palestinians considered it to be only temporary, a place to live until they could go home. The Palestinians have not gone home. The two villages-Jewish Ein Hod and the new Arab Ein Houd-continue to exist in complex and dynamic opposition. In The 06ject ofMemory, Susan Slyomovics explores the ways in which the people of Ein Houd and Ein Hod remember and reconstruct their past in light of their present-and their present in light of their past. She examines their narratives, material culture, and personal and communal interpretations of geographical landmarks. Her exploration of the communities' visions and memories of their homes reveals the complex ways in which historical narratives are formed and nationalist discourses developed. This revelation, in turn, speaks to the larger question of how we experience and memorize space, structure, and the details of our environment and how this "environmental memory" shapes our sense of self, place, and belonging.

SUSAN SLYO M OVICS is the Genevieve McMillan-Reba Stewart Professor of the

Study of Women in the Developing World and Professor of Anthropology at the Massachusetts Institute of Technology. ~be is the author of The

Merchant ofArt: An Egyptian Hi/ali OraL Epic Poet in Performance and an editor of MUJ()Ie Ecut Report.

illustration: Marcel Janco, Etit HoJ, 1954 (56 x 76 em.)

UNIVERSITY OF PENNSYLVANIA PRESS PHILADELPHIA ISBN 0-8122-1525-7