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Palestinians mark day of catastrophe
Khalid Amayreh Al Jazeera 16 May 2005
Palestinian families forced to leave the village of Faluja in 1948. The village was ethnically cleansed by Jewish forces. On its looted lands, Israeli settlers founded Qiryat Gat in 1954. (UN Photo)
Palestinians have observed the blackest day in their history with warnings that there will be no Middle East peace until they get independence and the plight of their refugees is solved. Millions of Palestinians at home and in the diaspora on Sunday commemorated the 57th anniversary of the Nakba (catastrophe). The term denotes the loss of Palestine to Zionism, the creation of Israel and the expulsion of most of the Palestinian people from their historical homeland.
Palestinian President Mahmoud Abbas said regional stability was dependent on a just solution. "Peace, stability and security in the Middle East can only be achieved with a just solution to our cause, based on the international resolutions, which stress our people's right to an independent state with Jerusalem as its capital," Abbas said in comments broadcast by Palestinian media.
Sombre anniversary
Sirens were sounded throughout the West Bank and Gaza Strip, and Palestinians were asked to stand silent for a minute in memory of the anniversary. Marches and rallies were organised throughout the occupied Palestinian territories, with speakers reasserting commitment to the right of return.
Children, many of them descendants of the estimated 750,000 refugees forced to leave by Jewish forces in 1948, carried large keys symbolising their right of return to former homes and villages in what is now Israel. These homes have been destroyed by the Israeli authorities or are inhabited by Jewish immigrants from around the world.
"Before she passed away, my grandmother gave us the key to her house, so that we will never forget where we came from, and so that one day we can return to it," said 40-year-old Imad Abu Ahmad in the Gaza Strip, whose family fled from the village of Brair just outside of the Gaza Strip, near al-Majdal.
In 1948, Israel nearly destroyed 475 Palestinian towns and villages with the intention of burying Palestinian history. However, Palestinian yearning to return to their former homes is strong despite the passage of 57 years. "This is the key to our home in Falluja. I won't give up my right to return to my home and my villages," said Ahmad Titi, a third-generation refugee, now living at the Fawwar refugee camp, 10km southwest of Hebron. "Even if they give us a state in the West Bank and Gaza Strip, we won't give up the right of return," he said.
Just solution
The Palestinian Authority (PA) continues to publicly affirm its commitment to the right of return according to UN resolution 194, which calls for the repatriation of the refugees. PA Prime Minister Ahmed Qurei, in a speech marking the anniversary, said: "We shall not give up the right of return, and will continue to demand a just solution for refugees' plight."
However, PA leaders privately recognise that the full implementation of the right of return is virtually impossible, given Israel's vehement rejection of it and US backing of the Israeli stance.
Silent protest
In the Gaza Strip, deaf and mute girls and boys from the Jabaliya rehabilitation centre demonstrated. "We are here today because Jews took over our land and our homes in Palestine 57 years ago, and today we mark this day," explained 15-year-old Sabrin Buri in sign language, while holding up a sign identifying the village from which her parents were forced to flee, its population and its size. "We are very sad, but nevertheless, we have faith we will return to our homes one day."
Miriam Um Samir, 61, who fled with her family from their village of Yibna near Yafa at the age of four, said: "I have faith that one day we will return. No one has a right to negotiate our right to return to our homes. The right of return is not for sale."
Political suicide
US President George Bush last year pledged that the US would oppose Palestinian demands for the repatriation of the refugees to their original hometowns in what is now Israel. Some Palestinian leaders think the refugees' plight should not be linked to statehood.
"The refugees' problem should be considered on its own merits; it has nothing to do with the West Bank and Gaza Strip. Those people deserve to return to their original homes," said Azmi Shuaibi, a Palestinian legislator and former minister.
Speaking to Aljazeera.net on Sunday, Shuaibi said the younger Palestinian generations were more committed to the right of return than the older generations. "It would be very, very difficult for any Palestinian government or leader to abandon the right of return. This is political suicide for any politician who dares say no." Shuaibi said the creation of a viable state on the West Bank, East Jerusalem and Gaza would alleviate the refugees' ordeal. "But it won't end the problem completely," he said.
Laila El-Haddad in the Gaza Strip contributed to this story. Khalid Amayreh is a journalist based in the occupied West Bank. This article was originally published by aljazeera.net and reprinted on EI with permission.
BY TOPIC: Nakba, the Palestinian catastrophe
BY TOPIC: Refugees
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WIU Home > COFAC > Communication
The Department of Communication has several scholarship opportunities for students.
The Wayne N. Thompson Scholar Awards are awarded to Communication undergraduate and a graduate students in the Fall and Spring Semesters of each academic year. There are two awards granted in the fall, and three granted in the spring. The fall awards are for the Thompson Undergraduate Scholar Award, and the Thompson Graduate Scholar Award. The spring awards are for the Thompson Undergraduate Scholar Award, the Thompson Graduate Scholar Award, and the Thompson Undergraduate Honors Award. Each award is in the amount of $500. The student must be a declared Communication major with at least 90 semester hours completed (18 for graduate students), and an overall grade point average of 3.5 or higher. To be eligible for the Honors award a student must be enrolled in the university's Centennial Honors Program.
Communication students who meet these criteria will be invited to apply. The applications are screened and selected by the department's Thompson Committee. The deadline for application is determined each Fall and Spring. An eligible student who has received the award previously may apply again.
Fall recipients of the award will be recognized at the annual Thompson Professor Lecture which takes place every fall semester. Spring recipients will be recognized at the annual Wayne N. Thompson Lecture during the spring.
To inquire about the scholarship, please contact:
Chair, Thompson Committee
Memorial Hall 302
Macomb, IL 61455
Undergraduate Research Scholarship
The Undergraduate Research Scholarship was established in August 2007 as an annual scholarship to reward excellence in undergraduate research in the field of Communication. The scholarship was established by a former faculty member in the Department of Communication to reward students who achieve excellence in undergraduate research. The award is intended to assist undergraduate students in conducting and presenting original research.
Two $500 annual awards are available. Either or both of the awards may be split and given to two deserving candidates. Teams of undergraduate research students may apply when submitting their research project collaboration.
Candidates must be a Communication major or minor; have junior standing (60-90 credit hours completed at the time of application); be in good academic standing; and possess a cumulative grade point average of 3.0 or higher.
Recipients are selected by the Department of Communication Thompson Committee.
Applications must be received by the deadline set each year by the department, generally mid to late April. Contact the Department of Communication for specific deadline dates each year.
To inquire about the scholarships, please contact:
Learn about other available scholarships at the WIU Scholarship Website
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Email: Communication@wiu.edu

redpajama_set_name: RedPajamaCommonCrawl


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Use at a rate of 1.5g / gal of must/juice.


Great architecture and quality design was never interrupted in Dallas. Waterworks, with its quality designs inspired by Europe, is simultaneously classic and modern. Co-founder Barbara Sallick enjoys visiting the Preston Hollow showroom and seeing the great homes Waterworks has contributed in creating.


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CCR 633: Handwriting and Withdrawal
On October 11, 2016 By BrettIn composition, disability rhetoric, disability studies, Rhetoric of Technology
One of the tensions in the reading, particular in Thorton, was the role that handwriting has between self, discipline, and social role. Early on, Thorton writes, "Faithful imitation of penmanship models-what teachers would call good handwriting-thereby signals conformity and ordinariness, while breaking all the penmanship rules, even to the point of illegibility, is a mark of individuality" (x). This immediately connects with some of the disciplining that Trithemius discusses in relation to scribe work. In both, a certain rigor and repetition, a discipline of the body and the "hand" takes place.
I think, then of writing's broader potential to discipline, like what McCruer discusses in composition's ability to "compose bodies" in "De-Composition" (2008) or even in formal rubrics, genre conventions, curricula, the Harvard rhetoric requirement, and pre-set forms, like the five paragraph theme. This capacity that rhetoric and writing has to conform and prescribe has along history, as Thorton points out.
But, in slightly different sense, writing also created or highlighted larger social identity, and in this way it also polices or defines. For example, as Thorton points out, business, itself a core catalyst to writing instruction (p. 6), prescribed more clerk-like ways of writing, rejecting the flourishes of more gentlemanly backgrounds. Writing was also gendered, with many "feminine" scripts designed to take longer and exhibit "fair" qualities. As Thorton writes, "mercantile advice books urged men of commerce to shun penmanship refinements appropriate for gentlemen in favor of a straightforward 'Clerk-like Manner of Writing.' And where men might be urged to cultivate a 'good' or 'fine' hand, Women were urged to cultivate 'fair' one" (37).
And through this quality, handwriting, seemed to exhibit a sort of self-expressive quality, growing from social identities. As Thorton writes, "As each human being performs a socially differentiated part, so is each given a different 'script.' Conversely, by reading that script for its social information one could learn all there was to know about the writer. Here at last was a sincere medium of selfhood" (37). Hand writing analysis and associations with different scripts connected the self (albeit a socialized self) to the script, presenting a certain window of expression.
But once again, the movement to "automatic handwriting" and related systems of standardization, like the Palmer method, disciplines expression, but through a certain systematized erasure. By making writing more standardized and less idiosyncratic–whether justified through "science" or a sort of "lore"–one is essentially erasing the body, or trying to. This erasure or withdrawing is particularly bad for embodied backgrounds that do not fit the standard, like lefties, people with disabilities, or those with less training and resources. It is a sort of gate-keeping, but one that erects its gates by assuming writing a certain way is a type of present-for-hand skill and not a complicated, socialized, embodied action.
With this, I often think of a quote by Nirma Erevelles about special education that has been following–or rather haunting–since last semester: "Haunting these policy discourses is the existence of an absent presence. There are no bodies recognized here. Just test statistics. Research-based outcomes. . . In the stolid precision of statistical measurement and evidence-based research, the introduction of bodies to the discussion is a dangerous and messy act. Bodies have history. Bodies transform in context. Bodies are mobile. Bodies are unpredictable." (Disability and Difference). In other words, as the body withdraws from systematization, quantification, and abstraction–as it often does–what bodies and what people get left behind?
And though handwriting is still "a thing" as they say, something that we discuss and learn and use, I am curious about the same disciplining, social-signifying, and withdrawal (in a Heideggarian sense) that takes place in today's context through digital print or new media.
agencycompositioncomposition historydisability rhetoricdisability studiesembodied rhetorichandwritinghistoryidentitywriting
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