دانلود کتاب تکه تکه شدن فلسطین

I first visited Nablus in 2007 just after the second intifada but in a period in which the city was still almost totally sealed off from its neighbouring villages and the rest of the West Bank. During this time I worked in the Old City of Nablus as well as Balata refugee camp and the village Awarta. While situated among many other communities in a relatively small geographical region, huge differences existed between these and other Palestinian societies in Nablus. It became clear that while certain class, economic and local differences did exist, these communities had at one time been far more integrated with each other than they presently were, and that many of the drastic differences between them, which were most visible and apparent in the youth, had developed fairly recently. In Awarta and similar villages, it was apparent that the majority of residents had not left the village in several years, whereas in the Old City and to some extent the refugee camps, residents were able to move with limited mobility (excluding during curfews and invasions) within Nablus city, though they rarely did and did not seem to identify with other communities in the area. Despite the severe restrictions on mobility, I was impressed with the levels of cooperation that I witnessed between different residents and the strong sense of community that existed within different areas. Each area seemed to have developed its own modes of social organization for getting by despite the adverse conditions, and residents in each community expressed a sense of identity different than in others. I returned to Nablus in 2009 to conduct fieldwork for my doctoral research, and was taken aback by the profound changes that had occurred in just two years. Most apparent, that certain restrictions on movement between communities in the area had been eased, and what seemed to be some degree of modernity returning to the devastated city. After long conversations with old friends, I soon realized that while the changes that were taking place seemed positive, they were in fact also having negative impacts on the communities surrounding Nablus. Urban residents of Nablus seemed to have more money than before, but unemployment was high and the majority of them did not have jobs. There were new levels of economic activity in the city centre but rural communities were more deeply impoverished than before and food insecurity was of growing concern. Communities in and around Nablus had been physically isolated from one another throughout the second intifada. The results of isolation have produced profound changes in the ways that these communities function and imagine themselves. This book explores the effects of those changes on the communities and how the people living in them view themselves and their societies. Over time this research has since been expanded to trace the social changes which have created further divisions within communities over the following decade until 2020. In examining social change and modernity, this also raises questions in regard to the paradox of existing in the absence of certainty and citizenship in an area under siege and occupation, while also being brought into an increasingly globalized society by neoliberal capitalism. The names of individuals and certain locations have been changed in order to protect their identities.