Fighting and Becoming
One of themes that was discussed extensively in class and the readings was the fighting and becoming through fighting. The Making of the Human Bomb especially focused on the cultural discourse surrounding suicide bombing and how the culture of ‘martyrdom’ fed into the increase of suicide bombing during the second intifada. There are several sections of the book that focused on the participation of women in the resistance and especially in suicide bombings.
Women have always been part of the resistance against the Israeli occupation, either directly through physical engagement of the Israeli forces or part of the political parties’ leadership and so on. However, it is worth noting that speaking female participation in suicide bombing operations was far less than their male counterparts. That is due to groups such as Hamas being reluctant to involve women in their suicide operations. In fact, the spiritual leader of Hamas, Sheikh Yassin, renounced the use of women in suicide bombings. (http://www.strategicstudiesinstitute.army.mil/pdffiles/pub408.pdf) Although he later retracted this statement 2 years after another female suicide bombing.
Women becoming involved in suicide operations opens up a host of different issues to explore. One of which I want to explore is how women use their martyrdom operations to ‘shame’ their male counterparts. Adopting an ultra militarized and masculine stance, they convey the message that women would have to shed their femininity in order to invoke shock in Israeli, Palestinian, Arab and the international society.
One of the female suicide bombers, Ayat Al-Akhras in her martyr video lashed out on the Arab leaders and regimes,
‘”I say to the Arab leaders, stop sleeping. Stop failing to fulfill your duty. Shame on the Arab armies who are sitting and watching the girls of Palestine fight while they are asleep.”‘
Ayat Al-Akhras attempted to join the ranks of Hamas prior to the operation but she was refused. It is striking to see the language used in Ayat Al-Akhras’s statement video where she indicates that Arab leaders are not ‘fulfilling their duty’, and shame on the arab armies, watching ‘girls’ of Palestine fight. It is in a way to send the message to the ‘Arab man’ that the women have agency over the use of their bodies, whether it is used in a violent mznner or not is a different story. It is striking because prior to this Al-Akhras was rejected to participate physically and ‘volunteer her body’ to the resistant effort. In fact this is one example of how Al-Akhras’s performance of her martyrdom, not only did she have full agency over her body and her being, but it was intended to shame her male counterparts into acting.
AbuFarha touches upon this by saying ‘the performance of sacrifice by Arab and Muslim women in the occupied city of Jerusalem, thus making the sacrifice for Jerusalem, was intended to have the maximum embarassing, pressuring and destabilizing effect on the Arab and Muslim regimes in the region’.
I hope to explore more about the use of women in suicide bombings and other forms of resistance during the second intifada by Fatah, Hamas and Islamic Jihad’s militant faction and how their gender played into boosting support among the locals and gained widespread international attention. I also wish to discuss the symbolism and performance of one suicide bombing mission conducted by the Bride of Haifa, Hanadi Jaradat which has evoked strong emotions and inspirsed an enormous number of literary productions in Palestine and the Arab countries, and even provided several art installations outside of the Arab world and Palestine.
Also one other interesting narrative and theme that is explored in the Making of the Human Bomb book is the land of Palestine evokes feminine imagery. Palestine is seen as a woman who is being raped by foreigners, and needs to be liberated through sacrifice.