---Well-written oral history accounts of struggles and injustices can influence the reader’s moral and political thinking. The experiences and lived reality of minority groups and historically persecuted peoples can make the free-thinking and empathetic reader sit up and consider the importance of universal human rights and racial equality. In this context, the military occupation model is a humiliating human encounter for the occupied. It is no better for the occupier because it creates an open-air prison-like territory that locks the occupier into obsessing over security and control. In the Israeli-occupied Palestinian territories in Gaza and the West Bank (and East Jerusalem), it includes checkpoints, home searches, demolition of homes and farms, travel restrictions, detentions and the state repression of speech.
---The Palestinian voices of pain and hope are at the heart of Palestine Speaks: Narratives of Life Under Occupation, edited by Cate Malek and Mateo Hoke (2015). Their book is important because it brings to non-Palestinian audiences a feel and understanding of what life is like for Palestinians from all backgrounds under Israeli military control. Palestine Speaks is a good starting point to begin learning about the Israel-Palestine conflict and Palestinian culture because it discusses the outcome of nearly 75 years of occupation. It highlights how enforced restrictions and second-class status impact individuals.
---In the Introduction, Malek and Hoke explain their rationale: “Our aim from the start was to try and better understand the ways that life continues in the West Bank and Gaza despite a military occupation spanning generations” (Malek & Hoke, 2015, p. 11). They explain, “All of the narrators in this book felt it was deeply important to tell their stories” (Malek & Hoke, 2015, p. 14); “With this book our hope is that the narratives within provide readers with a more nuanced and humanised understanding of life on the ground in Palestine, as well as inspiration to take a more active interest in peace—and the role of foreign influence—in the region” (Malek & Hoke, 2015, p. 17).
---Despite the traumatic news stories from Gaza, the West Bank and East Jerusalem, surprisingly, locals have hope for the future, as “there is also a tremendous amount of light in the lives of the people living there. We hope that this book serves to reflect some of that light back out into the world and offers our readers a new understanding of life under occupation” (Malek & Hoke, 2015, p. 17).
---Malek moved to Bethlehem in 2009 to work for a non-profit tour group, and this was when she met the Palestinian people and Israeli settlers. She had previously co-authored a human rights story with Hoke, and they realised that her new job provided many thought-provoking first-person observations (from Muslim and Christian Palestinians and Jews). The compiling and writing of the narratives took place between 2009 and 2014 (before the 2014 Israeli invasion of Gaza).
---The book contains sixteen chapters, the stories of sixteen narrators from Gaza, the West Bank and East Jerusalem. They reveal diversity. There is the Zionist settler Amiad Cohen (aged 32, executive of the Eli settlement), who extinguished a fire in an olive grove, and Laith Al-Hlou (aged 32), a West Bank Palestinian farmer and day labourer struggling to provide for this family. Another is Ebtihaj Be’erat (aged 52), a homemaker, a West Bank Palestinian whose son was shot dead by Israeli soldiers—also Ahmed Al-Qaraeen (aged 43), a shopkeeper from East Jerusalem—he survived being shot by a settler. Below are two chapters highlighting the difficult lives of the book’s narrators.
---Chapter One is about Ibtisam Ilzghayyer (aged 54), a cultural centre director in Bethlehem, West Bank. The centre opened in late 1993. At the time, the Israeli authorities proscribed the instruction of Palestinian culture. Ibtisam says that despite wanting to “educate children about Palestinian culture, Palestinian music, Palestinian poetry…it was forbidden…If the Israelis caught us with a book from certain Palestinian writers, we might end up in jail. We couldn’t have Palestinian flags, political symbols, anything considered propaganda for a Palestinian state” (Malek & Hoke, 2015, p. 25). She explains the psychology of the occupation and how children sense anxiety in their parents (their protectors). At checkpoints, Ibtisam has suffered harassment and humiliation. In 2011, Ibtisam was invited to Gaza and spoke about the hours-long queuing ordeal at the hands of male and female Israeli soldiers and police. On returning, at the Erez checkpoint, she reports, “I saw the two signs—one for ‘Israelis and Foreigners,’ and the other just said, ‘Others.’ You know, it’s like they want us to feel that we belong to nothing. They could write ‘Palestinians,’ they could write ‘Arabs,’ but ‘Others’?” (Malek & Hoke, 2015, p. 33). Ibtisam concludes in both negative and positive ways: “The world will not support Israel forever, with all their behaviour towards Palestinians. One day, changes will happen–history proves this. One day, sooner or later, the Palestinians will have their rights. When the world looks at Palestine I do not think they see the full situation. If people want to see the reality of the situation, they will see…” (Malek & Hoke, 2015, pp. 36-37).
---Chapter Two is about Abeer Ayyoub (aged 26), who was born and works in Gaza City. She is a journalist, Muslim, feminist—and Meta Instagram user. Malek and Hoke write that she is “a young working woman in Gaza… [and] As part of Gaza’s small middle class, Abeer has better access than other Gazans to resources that are hard to come by in the midst of the blockade that Israel has implemented since 2007” (Malek & Hoke, 2015, p. 40). Abeer explains the close family relations of Palestinians; she lived on a street that housed her extended family, and as children, the boys and girls played football together on the same street. Politics and war marked her education: “I was studying for the exams in 2005, and that was a big year in Gaza as well. It was the year Israeli soldiers left Gaza” (Malek & Hoke, 2015, p. 43). During her study years, she writes about being kept awake at night when Israel periodically bombed Gaza (circa 2008); because of this, on one occasion, Abeer and her extended family of thirty remained “shut in at home” for twenty-two days; “being together made us all feel a little safer. There was no electricity at all during that time, It was very cold…” (Malek & Hoke, 2015, p. 45). It was a time of black markets, battery-powered radios, the noise of overhead drones and F-16s, and bombed-out college campuses. Interestingly, Abeer visited Jerusalem for the first time in 2012. Abeer is professional; she declares, “I write everything. But it’s not my fault if the Hamas government commits five human rights violations in a row and I write about the five violations” (Malek & Hoke, 2015, p. 54).
---Chapter Sixteen is about the 5,000-metre runner, Nader Al-Masri, his flights from Cairo, Egypt, to compete at 40 international races, his difficulties in training effectively in Gaza, and is restricted, like most Palestinians, from travelling around Palestine. Nader declares: “I’ve never been to Bethlehem or Jerusalem” (Malek & Hoke, 2015, p. 292).
---Palestine Speaks clarifies that the narrators seek a peaceful future for their families and friends.
They provide hope for a new democratic society of equal citizens for Arabs and Jews. The book benefits students, academics, and the public—especially Westerners confused by the Israel–Palestine conflict.