Ancient photos of Jerusalem


Jerusalem Südöstlicher Teil des Tempelplatzes. Links: Aķșā-Moschee, im Vordergrunde: Ķubbet eș Șachra (sogen. Omar-Moschee). 1915 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Südöstlicher Teil des Tempelplatzes. Links: Aķșā-Moschee, im Vordergrunde: Ķubbet eș Șachra (sogen. Omar-Moschee). 1915 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Südlicher und südöstlicher Teil der Altstadt von Nordost. 1915 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Südlicher und südöstlicher Teil der Altstadt von Nordost. 1915 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Westlicher Teil der Altstadt von Nordost. 1915 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Westlicher Teil der Altstadt von Nordost. 1915 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Nordwestlicher Teil des Tempelplatzes. 1915 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Nordwestlicher Teil des Tempelplatzes. 1915 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)


Jerusalem Aķșā-Moschee: Miḥrâb (Gebetsnische) erbaut von Saladin nach Rückeroberung der Stadt von den Kreuzfahren I, Jahre 1187 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Aķșā-Moschee: Miḥrâb (Gebetsnische) erbaut von Saladin nach Rückeroberung der Stadt von den Kreuzfahren I, Jahre 1187 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Aķșā-Moschee: Mimbar (Predigtkanzel). In Aleppo 1168 angefertigt, von Sultan Saladin für die Aķșā-Moschee gestiftet 1187 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Aķșā-Moschee: Mimbar (Predigtkanzel). In Aleppo 1168 angefertigt, von Sultan Saladin für die Aķșā-Moschee gestiftet 1187 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Inneres der Ķubbet eș Șachra (sog. Omar-Moschee) mit dem heiligen Felsen (17.5 : 13.5 m.). 1910 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939).

Jerusalem Inneres der Ķubbet eș Șachra (sog. Omar-Moschee) mit dem heiligen Felsen (17.5 : 13.5 m.). 1910 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939).

Jerusalem Inneres der Ķubbet eș Șachra (sog. Omar-Moschee) mit dem heiligen Felsen (17,5 : 13,5 m.). 1910 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Inneres der Ķubbet eș Șachra (sog. Omar-Moschee) mit dem heiligen Felsen (17,5 : 13,5 m.). 1910 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Ķubbet eș Șachra (Omar-Moschee): Kuppel 30 m. hoch, 20 m. im Durchmesser - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Ķubbet eș Șachra (Omar-Moschee): Kuppel 30 m. hoch, 20 m. im Durchmesser – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)

Jerusalem Ķubbet eș Șachra (Omar-Moschee): die Trommel der Kuppel mit den alten Mosaiken. 1910 - Bilder aus Palästina, Nord-Arabien und dem Sinai - Bernhard Moritz (1859–1939)

Jerusalem Ķubbet eș Șachra (Omar-Moschee): die Trommel der Kuppel mit den alten Mosaiken. 1910 – Bilder aus Palästina, Nord-Arabien und dem Sinai – Bernhard Moritz (1859–1939)


Arab Jerusalem

The following remarks were presented by the Institute for Palestine Studies’ General Secretary Walid Khalidi at Georgetown University’s Center for Contemporary Arab Studies’ symposium on “Arab Jerusalem.” Khalidi’s description of Israeli exclusivist ambitions over Jerusalem were remarkably prescient and his words are even timelier today. Below is an abridged version of the presentation and the full remarks may be read here.

. . . Today, the basic concept that seems to inform all discussion on Jerusalem is that of the “unity of Jerusalem.” In principle, the concept sounds worthy of the Golden City and its ecumenical significance to humanity.

On closer scrutiny, however, a different reality emerges. Sixty-six percent of so-called “united Jerusalem” is territory seized by force in 1967. Of that, 5 percent is what had been the Jordanian municipality of Jerusalem and 61 percent is West Bank territory annexed into the Jordanian municipal area. Before 1948, Jewish land ownership in that 66 percent was less than 3 percent. Even the Jewish Quarter of the Old City was Jewish primarily in tenancy; most of the quarter belonged to old Jerusalem families as waqf (Islamic endowments).

As for the remaining 34 percent of “united Jerusalem” that is today’s West Jerusalem, Jewish-owned property there before 1948 did not exceed 20 percent overall; the rest belonged to Christian and Muslim Palestinians and to international Christian bodies. This sector contained the most affluent Palestinian residential quarters as well as most of the Palestinian commercial sector.

This West Jerusalem also included the lands of the occupied or destroyed villages of Dayr Yasin, Lifta, Ayn Karem, Maliha, Romema, Shayka Badr, and Khallat al-Tarha. Most of the Israeli government buildings in this area, including the Knesset, are built on Palestinian land. Thus, the great bulk of “united Jerusalem” is, quite simply, conquered and arbitrarily expropriated land.

In terms of the population in this “united Jerusalem,” some 170,000 Jews now live in settlements established in those parts of Jerusalem seized in 1967, whereas only about 3,000 Jews had lived in those same areas prior to 1948. In contrast, to this day virtually no Palestinians are allowed to live in West Jerusalem, whereas more than 35,000 fled or were expelled from that part of the city during the 1948 fighting and thereafter. This figure includes the inhabitants of the villages just mentioned, which were incorporated in the West Jerusalem city limits after 1948.

Nor are the current municipal borders of Jerusalem the limit of Israel’s ambitions for Jerusalem. Israel has already surrounded East Jerusalem with concentric rings of colonies on West Bank territory outside but contiguous to the municipal borders of the city. The plan, already well advanced, is to integrate these colonies with united municipal Jerusalem in order to create Greater or Metropolitan Jerusalem. Under Likud, this plan will be pressed forward at an even more frenetic pace than under the Labor government. The resultant Metropolitan Jerusalem will cover twice the surface area of present-day municipal “united Jerusalem.” A great advantage and indeed the prime objective of this strategy for Israel is that the more Palestinian territory that is alienated from the West Bank in the name of Metropolitan Jerusalem, the less the physical, political, and psychological space that will be left for the Palestinians there in the West Bank. One can count on Netanyahu to carry this strategy to its very farthest extent. . . .

The area of David’s ancient capital per se constitutes less than 1 percent of today’s so-called united Jerusalem. No religious, historical, economic, or security considerations informs the extended municipal boundaries of East Jerusalem, much less those of Metropolitan Likudist Jerusalem. What does inform them is ruthless gerrymandering in the service of solipsistic nationalism and a spirit of defiance of world opinion. . . .

The proposition of a clash of civilizations, far from being the latest in prognostication, is old hat. Remember Rudyard Kipling with his “East is East and West is West and ne’er the Twain shall meet”? But the proposition itself is not harmless old hat. It is tendentiously deterministic and ominous in its self-fulling potential. Its deepest flaw is that it abolishes human initiative. That is why a viable solution for Jerusalem must steal the thunder of all irredentists – of Crusades and proxy-Crusades, of jihads and counter-jihads.

That is why all those committed to an honorable and peaceful solution must band together to stop in their tracks the forces of fundamentalism – Muslim, Christian, and Jewish – slouching towards their rendezvous in Jerusalem. . . . 

* * * 

For our February Special Focus – Arab Jerusalem, we are highlighting a series of articles from the Journal of Palestine Studies as well as from the Jerusalem Quarterly, the only journal exclusively dedicated to the city’s history, political status, and future. Selected are contributions from, inter alia, Edward Said, Ian S. Lustick, and Rashid Khalidi on Jerusalem’s Arab heritage and fate under Israeli occupation. All photographs are from Before Their Diaspora: A Photographic History of the Palestinians, 1876-1948, by Walid Khalidi.

Journal of Palestine Studies: 

Dividing Jerusalem: British Urban Planning in the Holy City

Nicholas E. Roberts

Journal of Palestine StudiesVol. 42, No. 4 (Summer 2013), pp. 7-26

British administrators employed urban planning broadly in British colonies around the world, and British Mandate Palestine was no exception. This article shows how with a unique purpose and based on the promise of a Jewish homeland in Palestine, British urban planning in Jerusalem was executed with a particular colonial logic that left a lasting impact on the city. Both the discourse and physical implementation of the planning was meant to privilege the colonial power’s Zionist partner over the indigenous Arab community.

Fieldnotes from Jerusalem and Gaza, 2009–2011

Elena N. Hogan

Journal of Palestine StudiesVol. 41, No. 2 (Winter 2012), pp. 99-114

Written by a humanitarian aid worker moving back and forth between the Gaza Strip and East Jerusalem over a two-year period (May 2009– June 2011), the observations in these “fieldnotes” highlight the two areas as opposite sides of the same coin. Israel “withdrew” from Gaza and annexed East Jerusalem, but both are subject to the same degree of domination and control: by overt violence in Gaza, mainly by regulation in East Jerusalem.

Salvage or Plunder? Israel’s “Collection” of Private Palestinian Libraries in West Jerusalem

Gish Amit

Journal of Palestine Studies, Vol. 40, No. 4 (Summer 2011), pp. 6-23

During April–May 1948, almost the entire population of the residential Arab neighborhoods of West Jerusalem fled the fighting, leaving behind fully furnished houses, some with rich libraries. This article is about the “book salvage operation” conducted by the Jewish National and University Library, which added tens of thousands of privately owned Palestinian books to its collections. Based on primary archival documents and interviews, the article describes the beginnings and progress of the operation as well as the changing fortunes of the books themselves at the National Library. The author concludes with an exploration of the operation’s dialectical nature (salvage and plunder), the ambivalence of those involved, and an assessment of the final outcome. 

The Christian Churches of Jerusalem in the Post-Oslo Period

Michael Dumper

Journal of Palestine StudiesVol. 31, No. 2 (Winter 2002), pp. 51-65

This article surveys the main trends in the relations of Jerusalem’s historic churches with Israel and the Palestinians since the 1967 occupation and especially since Oslo. It examines the shift from cooperation with the Israeli state in the early period to a closer identification with the Palestinian nationalist position under the impact of Israeli actions and other factors, including pressures from the laity and an increasingly “Palestinianized” higher clergy, and details the growing cooperation among the churches themselves. The article ends with an examination of the various options for a future church role, especially in the light of the churches’ proposal for a “special statute” for Jerusalem, and concludes that a holy place’s administrative regime under Palestinian sovereignty would be more likely to protect long-term Christian interests.

The Centrality of Jerusalem to an End of Conflict Agreement

Rashid Khalidi

Journal of Palestine StudiesVol. 30, No. 3 (Spring 2001), pp. 82-87

More than any other issue of the Palestinian-Israeli conflict, Jerusalem has deep resonance for all the parties. Certainly, there will be no end to the Palestinian-Israeli conflict, no Arab-Israeli reconciliation, and no normalization of the situation of Israel in the region without a lasting solution for Jerusalem. For a solution to be seen by all parties as satisfying, it must accomplish three things: it must allow Palestinians and Israelis to share the city equitably; it must allow Jerusalem to be the capital of both Palestine and Israel; and it must allow people of all faiths to have free and unimpeded access to Jerusalem.

Yerushalayim and al-Quds: Political Catechism and Political Realities

Ian S. Lustick

Journal of Palestine Studies, Vol. 30, No. 1 (Autumn, 2000), pp. 5-21

Israel’s insistent portrayal of “Yerushalayim” as “united and indivisible” and as encompassing not only all of Arab al-Quds but vast surrounding areas had a crucial political purpose: to block any negotiated settlement with the Palestinians by creating a taboo against even discussing any separation. The campaign was successful in some ways but ultimately failed as a hegemonic project. This failure is reflected in the Barak government’s willingness to reimagine the city’s future. This article examines four misconceptions about Israeli attitudes toward Jerusalem and its status in Israeli law. In so doing, it documents the potential for Israeli flexibility on the issue.


The Ownership of the U.S. Embassy Site in Jerusalem

Walid Khalidi

Journal of Palestine StudiesVol. 29, No. 4 (Autumn, 2000), pp. 80-101

One of the most difficult issues of the final status negotiations between Israel and the Palestinians is Jerusalem. The complexity of this issue has been compounded by U.S. actions to move its embassy from Tel Aviv to Jerusalem and by allegations that the prospective site of the embassy is Palestinian refugee property confiscated by Israel since 1948.

The De-Arabization of West Jerusalem 1947-50

Nathan Krystall

Journal of Palestine Studies, Vol. 27, No. 2 (Winter, 1998), pp. 5-22

This article describes the progressive depopulation of the Arab neighborhoods of West Jerusalem following the outbreak of the fighting in late 1947. By the time the State of Israel was proclaimed on 15 May 1948, West Jerusalem already had fallen to Zionist forces. Quoting from eyewitness accounts, the author recounts the widespread looting that followed the Arab evacuation and the settlement of Jewish immigrants and Israeli government officials in the Arab houses. By the end of 1949, all of West Jerusalem’s Arab neighborhoods had been settled by Israelis.

For Arabs Only: Building Restrictions in East Jerusalem

Sarah Kaminker

Journal of Palestine StudiesVol. 26, No. 4 (Summer, 1997), pp. 5-16

Government planning policy denies Palestinians the right to use their land in East Jerusalem. Thirty-three percent of this land has been expropriated and used for building homes for more than 40,000 Jewish families. Planning schemes confine Palestinians to 10 percent of the land area of East Jerusalem. Draconian bureaucratic measures imposed on “Arabs only” aggressively prevent construction on the remaining Palestinian lands in East Jerusalem. The result: a shortage of 21,000 homes for Arab families. Using Har Homa to provide for the Arab “homeless” could be the only political and moral justification for developing the lonely mountain Jabal Abu Ghunaym.

Projecting Jerusalem

Edward W. Said

Journal of Palestine StudiesVol. 25, No. 1 (Autumn, 1995), pp. 5-14

Israel was thus able to project an idea of Jerusalem that contradicted not only its history but its very lived actuality, turning it from a multicultural and multireligious city into an “eternally” unified, principally Jewish city under exclusive Israeli sovereignty.

Israeli Settlement in the Old City of Jerusalem

Michael Dumper

Journal of Palestine Studies, Vol. 21, No. 4 (Summer, 1992), pp. 32-53

Since 1967, Israeli settlement policy in Jerusalem has been directed towards a single overriding goal: the consolidation of Israeli control over Palestinian East Jerusalem in order to prevent any future redivision of the city. In political and functional terms, this has involved declarations of a “united” Jerusalem as the “eternal” capital of the Israeli state, combined with the transfer of government offices and the extension of municipal authority and services to East Jerusalem. Demographically, it has meant strenuous efforts to construct housing and encourage the settlement of Israelis in the Palestinian parts of the city.

From Palestinian to Israeli: Jerusalem 1948-1982

Ibrahim Mattar

Journal of Palestine Studies, Vol. 12, No. 4 (Summer, 1983), pp. 57-63

Since 1948 the city of Jerusalem has undergone a process of “Israelization” accomplished by the uprooting and dispossession of the Palestinian Christian and Muslim population. This displacement of Palestinians from the Holy City was achieved by two methods. First, the use of a terror campaign in 1948 to evict the Palestinians from their homes and villages in what is now called West Jerusalem. The second method utilized a legal process, developed after 1967, by which privately-owned Palestinian land was confiscated for “public purposes.” “Public” refers to the Israeli public, and the “purpose” is the establishment of exclusive Jewish residential fortress colonies being built in East Jerusalem.

Wall Politics: Zionist and Palestinian Strategies in Jerusalem, 1928

Mary Ellen Lundsten

Journal of Palestine Studies, Vol. 8, No. 1 (Autumn, 1978), pp. 3-27

Exactly 50 years ago, late in September 1928, an “incident” occurred at the Western Wall of the Holy Sanctuary in Jerusalem  which set in motion a sequence of violent events that clearly “vibrate,” as Croce put it, in political situations and judgments  today. The Western or “Wailing” Wall controversy, which became a public issue in 1928, triggered the intercommunal violence  that in 1929 claimed 800 casualties and marked the shift of the political process in Palestine into the irreconcilably violent phase  which continues today.

The Fall of Jerusalem, 1967

S. Abdullah Schleifer

Journal of Palestine Studies, Vol. 1, No. 1 (Autumn, 1971), pp. 68-86

Monday morning, June 5, 1967. At 0850 an Aide-de-Camp called the Palace in Amman to report to King Hussein Radio Cairo’s communique that Israel had attacked Egypt. By 0900 the Egyptian General Abdul-Moneim Riad – who had arrived in Amman with a small group of staff officers to take command of the Jordanian front a few days before the war began – had received a coded message in Amman from UAR Field Marshal Amer. The UAR, the message said, had put out of action 75 per cent of the Israeli planes that had attacked the Egyptian airports and the UAR Army, having met the Israeli land attack in Sinai, was going over to a counter-offensive. “Therefore Marshal Amer orders the opening of a new front by the commander of the Jordanian forces and the launching of offensive operations according to the plan drawn up last night.”

Jerusalem Quarterly

Jerusalem: Five Decades of Subjugation and Marginalization

Nazmi Ju’beh

Jerusalem Quarterly 62 (Spring 2015)

Two Letters from Jerusalem: Haunted by Our Breathing

Nadera Shalhoub-Kevorkian, Sarah Ihmoud

Jerusalem Quarterly 59 ( 2014)

Pockets of Lawlessness in the “Oasis of Justice”

Candace Graff

Jerusalem Quarterly 58 (Spring 2014)

The Jerusalem Master Plan: Planning into the Conflict

Francesco Chiodelli

Jerusalem Quarterly 51 (Autumn 2012)

The “Center of Life” Policy: Institutionalizing Statelessness in East Jerusalem

Danielle C. Jeffe

Jerusalem Quarterly 50 (Summer 2012)ris

Edward Said’s Lost Essay on Jerusalem: The Current Status of Jerusalem

Edward Said

Jerusalem Quarterly 45 (Spring 2011)

Talbiyeh Days: At Villa Harun ar-Rashid

George Bisharat

Jerusalem Quarterly 30 (Spring 2007)

Documents and Source Material: 

Israel’s 1967 Annexation of Arab Jerusalem: Walid Khalidi’s Address to the UN General Assembly Special Emergency Session, 14 July 1967

Walid Khalidi

Journal of Palestine StudiesVol. 42, No. 1 (Autumn 2012), pp. 71-82

EU Heads of Mission, Report on East Jerusalem, Jerusalem, 10 February 2012 (excerpts)

Journal of Palestine StudiesVol. 41, No. 3 (Spring 2012), pp. 223-232

B’Tselem, Report on Arrests and Detentions of Palestinian Minors in East Jerusalem, Jerusalem, December 2010 (excerpts)

Journal of Palestine StudiesVol. 40, No. 3 (Spring 2011), pp. 206-208

The Association for Civil Rights in Israel (ACRI), “Unsafe Space: The Israeli Authorities’ Failure to Protect Human Rights amid Settlements in East Jerusalem,” Jerusalem, September 2010 (excerpts)

Journal of Palestine StudiesVol. 40, No. 2 (Winter 2011), pp. 195-202

Ir Amim, Analysis of the Jerusalem Master Plan 2000, Jerusalem, June 2010

Journal of Palestine StudiesVol. 40, No. 1 (Autumn 2010), pp. 193-196

Jerusalem 1967

Journal of Palestine StudiesVol. 37, No. 1 (Autumn 2007), pp. 88-110

Documents Concerning the Status of Jerusalem

Journal of Palestine StudiesVol. 1, No. 1 (Autumn, 1971), pp. 171-194

thanks to: Istitute for Palestine Studies

GERUSALEMME. La spartizione della Spianata delle Moschee

Proseguono gli scontri tra palestinesi e polizia. Intanto nell’ombra il governo israeliano attua una prima divisione del sito religioso tra musulmani ed ebrei. Il modello di riferimento è quello della Tomba dei Patriarchi di Hebron, imposto nel 1994 dopo la strage di 29 palestinesi compiuta dal colono Baruch Goldstein.

Sorgente: GERUSALEMME. La spartizione della Spianata delle Moschee

Reports of Israeli Sexual Abuse Committed against Detained Palestinian Children

JERUSALEM, November 20, 2014 (WAFA) – At least 600 Palestinian children were arrested in Jerusalem since last June, of whom nearly 40% were exposed to sexual abuse during arrest or investigation by the Israeli authorities, Thursday revealed a report by the Palestinian Prisoner’s Club (PPC).


The PCC said the daily arrest campaigns constitute a collective punishment against the Palestinian residents of Jerusalem.


Mufeed al-Haj, an attorney with the PCC, said that other violations were reported during the apprehension of children, including, but without limitation, night and predawn raids on family homes, physical abuse, and sexual abuse.


Al-Haj added that under applicable laws, minors undergoing investigation should be accompanied by their parents, yet the Israeli authorities paid no respect to these laws in many cases.

Forces often ignore laws and arrest Palestinians without having arrest warrants.


Since last June, Israel arrested hundreds of Palestinians in Jerusalem and the West Bank, most during predawn and night raids on their family houses.


thanks to: Wafa

GERUSALEMME. Palestinese trovato impiccato in un autobus, scoppiano scontri

La polizia parla di suicidio ma la famiglia ripete che i segni trovati sul corpo di Yusuf al-Ramouni  indicano un pestaggio e poi un omicidio. Tensioni anche sul piano politico: Lieberman si fa beffe di Kerry e annuncia una colonizzazione no-stop



della redazione

Gerusalemme, 17 novembre 2014, Nena News – Nessuna calma per Gerusalemme. Seppure il segretario di Stato Usa Kerry la scorsa settimana, dopo incontri con il presidente dell’Anp Abbas e il re giordano Abdallah, avesse parlato del “chiaro intento” delle parti a fermare l’escalation di tensioni nella Città Santa, l’abbassamento dei toni non pare una priorità né a livello politico né per le strade.

Ieri pomeriggio un palestinese ha accoltellato un israeliano di 32 anni con un cacciavite. La polizia israeliana ha catturato due palestinesi dopo aver perquisito case e auto e compiuto raid vicino la Porta di Damasco.

In serata è stato ritrovato all’interno di un autobus della compagnia israeliana Egged il corpo senza vita di un autista palestinese di 32 anni, residente nel quartiere di al-Tur, a Gerusalemme Est. Yusuf Hasan al-Ramouni è stato trovato impiccato ad una sbarra all’interno dell’autobus, fermo alla stazione dei bus di Har Hotzvim. I colleghi lo hanno subito portato all’ospedale Hadassah, ma al-Ramouni era già morto.

La famiglia ha scattato alcune foto del corpo, convinta che si tratti di omicidio: ci sono tumefazioni non solo sul collo, ma anche sull’addome e sul volto, il possibile segno di un pestaggio. Per la polizia si tratta di suicidio, un’opzione subito scartata dai palestinesi che hanno dichiarato per oggi uno sciopero. Oggi si svolgerà l’autopsia sul corpo del giovane, che lascia moglie e due figli.

Subito dopo l’annuncio della morte di al-Ramouni, scontri sono scoppiati nel quartiere dove risiedeva, a Al-Tur, e a Ras al-Amud e Abu Dis, quartiere di Gerusalemme Est, oggi in Cisgiordania perché tagliato via dalla città con la costruzione del muro. La polizia israeliana ha represso le manifestazioni con il lancio di lacrimogeni e granate stordenti. La gente di Gerusalemme ne è certa: al-Ramouni è stato ucciso da un gruppo di coloni, picchiato e poi impiccato. I segni sul corpo raccontano di un pestaggio, quelli sul collo di uno strangolamento.

La morte sospetta del giovane autista non riporterà certo la calma a Gerusalemme, dove si fa sempre più violenta la repressione israeliana dell’identità palestinese. Dopo aver riaperto la Spianata delle Moschee ai fedeli di ogni età, lo scorso venerdì, su pressioni statunitensi (con Kerry in Giordania a tentare di negoziare un accordo sulla moschea di Al-Aqsa), ieri le autorità israeliane hanno di nuovo ristretto gli accessi.

Ad infiammare le tensioni è soprattutto il governo israeliano. Se alcuni parlamentari sono entrati nella Spianata delle Moschee nei giorni scorsi per rivendicare la natura ebraica del sito religioso, insieme a gruppi di coloni estremisti, ieri è stato il ministro degli Esteri Lieberman, il falco di Netanyahu, a lanciare l’ennesima provocazione alla popolazione palestinese e anche alla comunità internazionale.

“Una cosa deve essere chiara: non accetteremo mai la definizione di costruzione a Gerusalemme come attività coloniale”, ha detto Lieberman ieri durante una conferenza stampa con il ministro degli Esteri tedesco. E ha aggiunto quanto sul campo viene fatto quotidianamente, ultimo in ordine di tempo il via libera ad altre 200 unità abitative per coloni nell’insediamento di Ramot: “Non accetteremo alcuna limitazione delle costruzioni nelle aree ebraiche a Gerusalemme”.

Al governo ultranazionalista guidato da Netanyahu le critiche internazionali fanno il solletico: la Casa Bianca può continuare a parlare di “inequivoca opposizione” all’espansione coloniale a Gerusalemme, Bruxelles proseguire nel mantra “la colonizzazione accende le tensioni e minaccia la pace”. Ma al di là delle parole, nessuno si muove e Tel Aviv gode dell’impunità necessaria per proseguire nel suo progetto: allargare al massimo i propri confini, mangiare terre e creare fatti sul terreno che nel futuro renderanno impossibile la creazione di uno Stato di Palestina.

E mentre a Gerusalemme si continua a costruire, dalla Cisgiordania arriva l’ennesima notizia di demolizioni: dopo un raid dell’esercito a Qalqiliya, le autorità israeliane hanno consegnato a cinque famiglie ordini di demolizione delle loro abitazioni. Decine di persone rischiano di restare senza un tetto sulla testa.

thanks to: Nena News

PLO Urges International Media to Refrain from Using Term ‘Temple Mount’ to Refer to Al-Aqsa Mosque

RAMALLAH, November 8, 2014 (WAFA) – The Palestinian Liberation organization PLO expressed concern over the use of the inaccurate term “Temple Mount” to refer to Al-Aqsa Mosque Compound in Jerusalem, urging all international media representatives to adhere to international law and correct any other existing terminology used.

“The Al-Aqsa Mosque compound is not a disputed territory and all other terms, therefore, are null and void,” stated the statement.

Al-Aqsa Mosque Compound, sometimes referred to as the Noble Sanctuary (“Haram al-Sharif” in Arabic), is the compound that contains Al Aqsa building itself, ablution fountains, open spaces for prayer, monuments and the Dome of the Rock building. This entire area enclosed by the walls which spans 144 dunums (almost 36 acres), forms the Mosque.

Sacred to approximately 1.6 billion Muslims around the world, and a symbol for all Palestinians, the Mosque has been under exclusive Muslim sovereignty and control since the construction of the Dome of the Rock in 692 CE. As such, any entrance to the Al Aqsa Mosque must be agreed and coordinated by the Muslim Waqf.

Al-Aqsa Mosque Compound is located in East-Jerusalem, an internationally recognized part of the Occupied State of Palestine, stressed the statement.

Since Israel’s military occupation of East Jerusalem in the June 1967 War, several plots by Settler organizations and other Zionist extremists to blow up the Mosque were uncovered by the Israeli authorities, it said.

“In 1980, Israel adopted the “Basic Law” on Jerusalem, which ratified the annexation of Occupied East Jerusalem to Israel; which the international community ‘does not recognize’, in line with UN Security Council Resolution 478.

This Resolution rejected the Israeli measure as a violation of the Fourth Geneva Convention and determined that, “all legislative and administrative measures and actions taken by Israel, the occupying Power, which have altered or purport to alter the character and the status of the Holy City of Jerusalem, and in particular, the recent ‘basic law’ on Jerusalem, are null and void.”

Today, many settler leaders, with the support of the Israeli government, continue to incite against this sacred site, and consequently provoke Palestinian fears and anger.

The statement stressed that Israel, the occupying power, has failed at stopping settler extremists from entering the Mosque and this constitutes a violation of the Waqf’s custodianship and its obligation as an occupying power to maintain public order and civil life in the occupied territory.


thanks to: WAFA

Ebrei non andate in Israele se tenete alla vita

Guard shoots Jewish tourist in Jerusalem

the image

Israeli medics carry the body of a Jewish visitor shot dead by a guard on June 21, 2013 near Jerusalem’s Wailing Wall Credit: Ahmad Gharabli/AFP

An Israeli security guard on Friday shot dead a Jewish visitor at Jerusalem’s Western Wall, the holiest site where Jews can pray, apparently mistaking him for a Palestinian militant.

Public radio said that police were seeking to have the guard remanded in custody.

Police spokesman Micky Rosenfeld said that he was being taken in front of a magistrate, but had no further details.

“There was a Jewish guy, an Israeli guy, who was in the bathroom area,” Rosenfeld told AFP.

“He for some reason shouted ‘Allahu Akbar’,” Rosenfeld said. “A security guard drew his weapon and fired several shots at the suspect… He died from his wounds” later.

An acquaintance told army radio the man was a volunteer at a nearby soup kitchen run by the Hassidic Chabad movement.

“He’s a regular here, well-known,” David Dahan said.

“He’s on his own here, his parents are in France.”

Rosenfeld could not immediately confirm reports that the man held both French and Israeli citizenship.

State television identified him as Doron Ben Shloush, a 46-year-old homeless who visited the Wailing Wall frequently.

The shooting took place shortly before 8 am (0500 GMT) as the plaza in front of the Wall filled with worshippers for morning prayers ahead of the start of the Jewish Sabbath at sundown.

The site was closed to the public for more than two hours afterwards.

Paramedic Zeevi Hessed told news website NRG that his team rushed to the scene as reports of a shooting came in.

“When we reached the place, we saw him lying at the Western Wall plaza,” he said. “He had been shot in several parts of his body… Sadly there was nothing we could do but declare him dead.”

Rosenfeld said that an investigation had begun into the shooting.

Public radio quoted the private security guard as telling police investigators that he thought the man was pulling something from his pocket as he shouted, and was about to attack him.

It said that police found nothing suspicious on the man’s person.

Rosenfeld said the circumstances were still unclear.

“We’re looking into the background: why the security officer opened fire and what the motives were of the guy, the 46-year-old — it’s very strange behaviour.”

The Western Wall’s rabbi, Shmuel Rabinovitch, told the Ynet news site: “Regardless of the circumstances, such a case is a terrible tragedy.”

Ynet quoted witnesses it did not identify as saying that the guard did not fire warning shots or attempt to disable the man but shot directly at his chest.

Scambiato per un palestinese. Ucciso un ebreo perché ha urlato “Allah Akbar”

Al-Quds (Gerusalemme) – Ma’an. Nella mattinata di venerdì 21 giugno, un uomo ebreo è stato ucciso da un agente di sicurezza israeliano, nei pressi della moschea di al-Aqsa, a Gerusalemme est.

Secondo le fonti israeliane, l’incidente è avvenuto alle 7:40 del mattino nell’area dei bagni pubblici, nei pressi della moschea di al-Aqsa, a Gerusalemme. L’agente israeliano ha raccontato di aver aperto il fuoco contro l’uomo perché “si è messo le mani in tasca e ha urlato Allah Akbar (Dio è grande)”.

Le fonti hanno aggiunto che i soccorsi sono giunti sul luogo e hanno tentato di rianimare il ferito, tuttavia, a causa della gravità delle ferite, il personale medico non ha potuto fare altro che constatare la morte dell’uomo.

Micky Rosenfeld, portavoce della polizia israeliana, ha confermato la versione dell’agente, aggiungendo che quest’ultimo ha aperto il fuoco contro l’uomo per aver sospettato che si trattasse di un estremista palestinese. Ha dichiarato: “Sembra che l’urlo, Allah Akbar, fosse il motivo per cui l’agente ha estratto la pistola, sparando alcuni colpi contro l’uomo”.

thanks to: AFP

the image

La corsa della Ferrari nella città occupata indigna i palestinesi

La casa automobilistica correrà nella Città Santa il 13 e il 14 giugno. Protesta dell’Anp: «Violate tutte le convenzioni internazionali». L’azienda non replica.

di Michele Giorgio

Gerusalemme, 12 giugno 2013, Nena News – A Maranello continuano a dimenticare violazioni di diritti, occupazioni militari, convenzioni e leggi internazionali. È accaduto un paio di mesi fa in Bahrain dove la Rossa, senza esitare un minuto, è scesa sul circuito di Sakhir nonostante le proteste popolari che da due anni sono represse del sangue dalla monarchia assoluta che domina quel Paese. Accade ora a Gerusalemme, città occupata secondo le risoluzioni dell’Onu, al centro del conflitto tra israeliani e palestinesi. Dopo Rotterdam, Doha, Rio, Mosca e altre città, la Ferrari sarà protagonista di un’altra esibizione cittadina.

Guidata da Giancarlo Fisichella, la Rossa parteciperà il 13 e 14 giugno alla prima edizione del «Jerusalem Peace Road Show», una sorta di mini GP di F1 su di un circuito di 2,4 km, organizzato dal comune israeliano. Tuttavia non sarà una «strada della pace» quella che percorreranno la Ferrari e gli altri bolidi, perché il tracciato in parte è a ridosso delle mura della città vecchia che rientra nella zona palestinese (Est) di Gerusalemme, occupata da Israele nel 1967. Un aspetto che Giancarlo Fisichella non sembra aver preso in considerazione. «È bellissimo avere l’opportunità di guidare una vettura di Formula 1 sulle strade di una città così affascinante e ricca di storia come Gerusalemme – ha dichiarato il pilota romano, beniamino per diversi anni degli appassionati italiani di F1 – Sono sicuro che l’evento attirerà tantissima gente lungo il percorso, un vero e proprio circuito che si snoderà su e giù per le colline e correrà per una parte accanto alle mura della Città Vecchia».

Appunto, a Gerusalemme Est. D’altronde la linea del «non vedo, non sento, non parlo» non è insolita per la scuderia di Maranello, come insegna il Bahrain. Il video sull’evento a Gerusalemme, visibile sul sito della Ferrari, evidenzia gli abituali aspetti turistici e religiosi della città tralasciando tutto il resto. Eppure, a conferma che il mini gran premio ha il fine anche di affermare il controllo israeliano su tutta Gerusalemme, ci sono proprio le dichiarazioni rese dal sindaco israeliano, Nir Barkat, che parla di città «nostra»: «La nostra è una città aperta a tutti ed è importante mandare un messaggio di pace, senza nessun significato politico». Nessun messaggio politico, afferma Barkat. Intanto non c’è risoluzione internazionale che riconosca Gerusalemme capitale di Israele e, per questa ragione, le ambasciate, incluse quelle degli Stati Uniti e dell’Italia, si trovano a Tel Aviv.

Non sorprendono le proteste palestinesi per l’esibizione dei bolidi di Formula Uno nelle strade della città santa. L’evento, sottolineano i palestinesi, appare particolarmente «offensivo» perché è stato organizzato a sole due settimane dal 46mo anniversario dell’occupazione di Gerusalemme Est. L’Anp aveva chiesto a Maranello di annullare la sua partecipazione al «Jerusalem peace road show». «Questa corsa è un proseguimento della guerra di occupazione (israeliana) che continua a ripercuotersi sulla città santa di Gerusalemme», sottolinea il governo di Ramallah. «L’iniziativa viola tutte le convenzioni e norme internazionali che considerano Gerusalemme una città occupata. È illegale organizzare alcunché su un territorio spogliato della legalità internazionale». Protesta da parte sua Khaled Qedwa, segretario dell’Automobil club palestinese, per il quale «occorre proteggere il carattere arabo della città santa». Proteste che non scuotono la Ferrari.

thanks to: Michele Giorgio

Islamic-Christian Commission for Jerusalem warns of al Aqsa division plans

Thursday, 06 June 2013

The Islamic-Christian Commission in support of Jerusalem and its holy sites warns of calls by Jewish extremist movements to divide the al Aqsa mosque and impose full Israeli control over it.

In a press statement, the commission warns of Israel’s attempts to impose a fait accompli by dividing the al Aqsa mosque, as occurred in Hebron’s Ibrahimi mosque.

The Islamic-Christian Commission notes that radical Jewish groups are behind these calls, although they are increasingly being made by more mainstream groups in Israel. These calls are often portrayed in liberal terms, as promoting and protecting the freedom of religion of Jews to pray in the Haram al Sharif compound, which houses the al Aqsa mosque. These seemingly liberal calls, however, ignore the context of occupation and the fact that Muslims and Christians from the West Bank and Gaza Strip are prevented from praying in al Aqsa mosque, the Church of the Holy Sepulchre and other religious sites in Jerusalem.

At a conference held this week by the Israeli NGO Ir Amim, a panel discussion was conducted concerning the strengthening of “Temple” movements in Israel and its ramifications. Temple movements focus on the Harm al Sharif compound being the biblical Temple Mount, and the future building of the Third Temple on the site. No Palestinian or Muslim representatives participated in the panel, and at least two panellists expressed the opinion that Jews should be allowed to worship in Haram al Sharif.  The context of this being occupied territory under international law, and that such worship would necessarily involve increased police presence and oppression of the occupied Palestinian population in Jerusalem’s Old City, was not emphasised. Parallel calls for freedom of worship of the Palestinian population were also not made.

thanks to:

Commemorating the 65th Anniversary of Al Nakba (‘the Catastrophe’)

May 15th marks the 65th anniversary of the dispossession of the Palestinian people that came with the creation of the state of Israel in 1948. This day is referred to as “Al Nakba,” the Arabic word for “catastrophe”, and is commemorated by Palestinians worldwide, The Toronto Palestine Film Festival (TPFF) said in a press release.

The TPFF is commemorating Al Nakba with the North American premiere of Ahmed Damen’s documentary The Red Stone, which will take place on Wednesday May 15, 2013 at 7:00pm in Beit Zatoun, 612 Markham St Toronto, on Admission: $5 suggested donation North American Premiere Trailer

The Red Stone: Taking its title from the characteristic red stone used to build many of Jerusalem’s historic buildings, Ahmad Damen’s documentary focuses on Palestinian areas of West Jerusalem that were depopulated in 1948 to create the state of Israel.

While tracking the architectural and family histories of these splendid properties, The Red Stone reveals the buildings’ current occupants, the Israeli real estate companies trading in their “exotic” appearances, and the original owners now barred from their ancestral homes.

This touching film uses personal narratives and archival footage to tell the stories of the displaced inhabitants and their attempts to reunite with their childhood homes.

The 6th annual TPFF takes place Sept 28- Oct 4, 2013. Established in 2008, TPFF celebrates film as an art form and means of expression by showcasing the vibrant heritage, resilience, and narratives of the Palestinian people.

WATCH The Red Stone Trailer 



thanks to: Palestine News Network

My Neighbourhood


Mohammed El Kurd is a Palestinian boy growing up in the neighbourhood of Sheikh Jarrah in the heart of East Jerusalem. When Mohammed turns 11, his family is forced to give up part of their home to Israeli settlers, who are leading a campaign of court-sanctioned evictions to guarantee Jewish control of the area.

Shortly after their displacement, Mohammed’s family and other residents begin peacefully protesting against the evictions, determined not to lose their homes for good. In a surprising turn, they are quickly joined by scores of Israeli supporters who are horrified to see what is being done in their name. Among them is Jewish West Jerusalem resident Zvi Benninga and his sister Sara, who develop a strong relationship with Mohammed and his family as they take on a leading role in organizing the protests.

Through their personal stories, My Neighbourhood goes beyond the sensational headlines that normally dominate discussions of Jerusalem and captures voices rarely heard, of those striving for a shared future in the city.

My Neighbourhood follows Mohammed as he comes of age in the midst of unrelenting tension and remarkable cooperation in his backyard. Highlighting Mohammed’s own reactions to the highly volatile situation, reflections from family members and other evicted residents, accounts of Israeli protesters and interviews with Israeli settlers, the film chronicles the resolve of a neighbourhood and the support it receives from the most unexpected of places.

My Neighbourhood is directed and produced by Rebekah Wingert-Jabi, who documented Mohammed’s story over two years, and acclaimed filmmaker Julia Bacha. It is the latest production by Just Vision, an award-winning team of Palestinian, Israeli, North and South American filmmakers, journalists and human rights advocates dedicated to telling the stories of Israelis and Palestinians working nonviolently to achieve security, freedom and peace in the region.

Learn more about My Neighbourhood

Other Ancient Maps of Palestine


Palestine Exploration Fund Map.
Survey of Egypt, 1917-1918.
Surveyed by C.R. Conder & H.H. Kitchener, 1878.
Reproduced by the Survey of Egypt, 1917-1918.
Scale bars: 1:63,360 (one inch to a statute mile); 16 mm. = 1 km.
Sheet 17, Jerusalem, reprint 1917.


Scale 1:250 000. [S.l.] : Survey Dept., Egypt, 1915-1917.
2 maps : col. ; 55 x 78 cm or smaller. (Geographical Section, General Staff ; no. 2321)
"Printed, by the Survey of Egypt, under authority from the War Office. 22nd Jan. 1917"


Karte von Mesopotamien und Syrien - 3b. Mardin, 1917.
Scale 1:400.000, 64 x 75 cm.


Palestine Campaign 1914-18: Maps: Syria: Jerusalem-Damascus: British Positions, 1918.
Scale 1:250.000 (Geographical Section, General Staff ; no. 2856)


LA JUDEE Depuis le Retour de la Captivité, et particulierement sous Herode Le Grand et ses Enfans. Tems de N.S.Jesus-Christ.
(1752) 1783-99 Robert de Vaugondy, Gilles (1688-1766).
Paris: Delamarche and Gervais.
47 X 57 cm.
Copper Engraving: Colored.


1851 Rapkin, John (1815-1876).
Drawn & Engraved by J. Rapkin.
London & New York J. & F. Tallis 
32.2 x 24.3 cm.
Steel Engraving: Partial Color.


Scale 1:8.350
From Palestine and Syria. 
Handbook for Travellers, 5th Edition, 1912.
by Karl Baedeker.


"Modern Jerusalem Illustrating Recent Discoveries."
From Atlas of the Historical Geography of the Holy Land.
Designed and edited by George Adam Smith and prepared under the direction of J.G. Bartholomew.
London, Hodder and Stoughton, 1915.


City of Jerusalem town planning scheme. Alexandria, 1918.
Scale 1:10.000 (Printed by Survey of Egypt Aug. 1918) 
by Sir William Hannah Mclean.