Palestinian National Constants Defined as Core Identity Pillars
A recent article explores the concept of "national constants" for Palestinians, defining them as fundamental principles that should guide actions and strategies, rather than becoming rigid doctrines themselves. The author posits that before defining these constants, Palestinians must first answer "Who are we?" and "What do we want?" The response is that they are Palestinians, indigenous to the land with a history, homes, cities, holy sites, and a collective memory shaped by the Nakba. Their primary desire is to preserve their existence, identity, rights, holy sites, and societal cohesion, while passing these on to future generations. This preservation extends beyond land to include consciousness, memory, narrative, and belonging, to counter assimilation and Zionization of the mind and political behavior.
The article identifies four key areas of these constants. First, the constants of existence, belonging, and the Arab and Islamic dimensions emphasize the Palestinian people's connection to their homeland and their unified identity, regardless of religious or cultural differences. It highlights that Palestinian identity is not opposed to Arab identity but is a broader circle of belonging, with the Islamic dimension linked to Palestine's holy sites, particularly Jerusalem and Al-Aqsa Mosque. The author contrasts this with Israel's 2018 Nation-State Law, which reserves self-determination exclusively for Jewish people, viewing it as a legislative path that undermines Palestinian existence and rights.
Second, collective consciousness and memory are presented as crucial constants, as a people's survival depends on self-awareness and historical memory. The Palestinian narrative is thus vital for protecting existence, and restricting its commemoration, such as through the 2011 Nakba Law, is seen as an attack on this constant. The right to know and transmit history is paramount.
Third, Jerusalem and Al-Aqsa Mosque are highlighted as clear constants, representing not just political or geographical sites but integral to Islamic, Arab, and Palestinian identity, history, and sanctity. The integrity of Al-Aqsa's full area, including the Western Wall (Buraq Wall), is emphasized. The article warns that these constants can be undermined not only by actions but also by language and terminology, citing the use of "Wailing Wall" instead of "Buraq Wall" as an example of potentially redefining or conceding a constant.
Fourth, the constants include supporting the oppressed and prisoners, and rejecting injustice and aggression. The prisoner issue is linked to dignity, freedom, and belonging. The article questions legislation like the 2026 death penalty law for terrorism cases, viewing it as a test of whether political tools align with these constants. It draws parallels to Sheikh Raed Salah's concept of "Hilf al-Fudul" and the principle of supporting one's brother, whether oppressor or oppressed, linking political action to ethical values like justice and human dignity.
In conclusion, the article stresses that constants are not mere slogans or temporary political stances but fundamental issues of existence, identity, rights, land, holy sites, memory, and dignity that must not be compromised. Projects, paths, discourse, and political stances should be evaluated against these constants, considering not just immediate benefits but also their long-term impact on identity, consciousness, and belonging. The author specifically questions the effectiveness of Palestinian participation in the Knesset over the past seven decades as a means to protect these constants, suggesting it remains an unproven experiment.
