Samar sheep culture

Author: Tahseen Yaqin

Two paths extend throughout our lives: our personal, individual salvation, and our general salvation, and our practical behavior is linked to them. The more we achieve our individual needs, the public interest becomes more focused and sincere, but for personal interest to overshadow public interest, this would be reprehensible.

The first time I heard this rhetorical metaphor, it was in my small village, and it had two meanings. The first meaning described the nature of “smar sheep,” those sheep that need a long watch from the shepherd, as they are bold in terms of movement in the pasture, and they are not keen to remain in the herd, as they have an independent tendency. As for the second meaning, it represents a similarity between the sheep of the Samar and the human group that “betfat”, so that Ofoq News does not remain on its course.

It was a June day in 1994, when we participated in the “School Trip Guide” course organized by the Center for the Development of Science “Al-Mawrid”, which was technically supervised by Dr. Hamdan Taha, professor of history and antiquities, and one of the founders of the Ministry of Tourism and Antiquities, where he led travel itineraries to learn about archaeological sites in the West Bank, in addition to the cognitive aspect in fields of knowledge related to history, geography, and tourism.

We were a group of male and female teachers, about twenty, and part of our itinerary was to stop at archaeological sites and listen mainly to Dr. Hamdan Taha, who was leaving the thirties at that time. Dr. suffered. Hamdan, due to the group’s lack of commitment to gather around him to listen, as we could barely gather without repeating the call, and at that time I heard Dr. Taha Hamdan tells us, or perhaps he was whispering to himself: “Smar’s sheep.” At that time, I loved the rhetorical simile, because my upbringing was a rural upbringing, and I had experienced the condition of shepherds, who tended brown and white sheep (ewes and sheep), where the white flock was more committed to the herd.

Samar Sheep, I always remember childhood and early youth, but what has changed is that age makes us go deeper. Here, despite the positives and advantages of all creatures, brown and white, the rhetorical content is necessary to be reflected in one of the most important principles of life, in society and the state, because cooperation is a great value, and it is necessarily linked to human psychological and social closeness, and this does not mean, of course, that people are copies of each other.

Perhaps there are negative examples that were the result of an abnormal life that programmed a part of the people, including: “Plant everything and you will uproot it, except for the sons of Adam. You will plant it and you will be uprooted,” “What a shame, what a ruin,” and “I am like grits without a partner.” The latter was famous in Egypt. It is possible to investigate many popular proverbs related to our topic here, to criticize them by understanding their context and the history of their appearance. But what is unfortunate is that despite the awareness, especially that of the elites, they It reproduces what is negative, as you find us quickly dispersed and disagreed, and if the disagreement was intellectual, we would tolerate that, but its starting point is the search for personal salvation.

In national political and institutional work in governance and administration, we need institutionalization, and this is what was accomplished by those who rose in this world. People are people in every place and time, but wisdom in governance and administration became evident when cooperation was integrated into the structure of institutions. Let us remember the beginnings of lack of cooperation in implementing activities, not within ministries, but rather within one ministry.

Contemplating Palestinian political life since the beginning of entity after World War I, prompts us to ask why we did not benefit and “learn” from what happened to us before 1948? But the question continued throughout the decades, up to the establishment of the National Action Factions, and passing through all political action stations, and perhaps the births of the mid-sixties witnessed the difference between the national and Islamic movements since the third month of the first intifada, and then what happened 5 years later with the Oslo Accords, where we witnessed the unjustified dispute, and the accompanying action on the ground that delayed the implementation of the terms of the agreement, which gave the occupation the opportunity it wished for not to implement; There was neither conscious nor subconscious belief in the existence of the Palestinian political entity, leading to the tragedy for which our people paid with their blood and property. It was a tragedy over the course of 19 years that there were two negotiating tracks, with the occupation on the one hand, and between us and ourselves on the other hand. National reconciliation efforts have a history that the researcher can trace from the beginning until now, as matters become complicated in light of the controversy of the elections and the circumstances of their holding on the one hand, and the brutality of the occupation on the other hand. For example, the settler attacks would not have occurred without their coverage from the political level. The tragedy is that we were too late. We were too late with reconciliation, to the point that achieving it now would not lead to political results nationally if it happened early. Exclusivity occurred on the one hand, and it happened that these and those became in one valley and our people in another valley.

The national movement, nationally, nationally, and internationally, right and left, suffered from fragmentation that always reached the point of hatred and aversion, and each of us has bad memories of the stereotyping we suffered from. I personally, despite my nationalist, unitary and rational position, and with us others, from different organizations and blocs, we were suffering from a change in perception, even from co-workers, comrades, and brothers. Individuals were accustomed to putting every group in one rejected basket, and the relationships of adults among the leaders of the first and second ranks were nothing but relations of courtesy, balance, or research to achieve personal interests. If the relations were really good, despite the natural disagreement of course, they would not have inherited hatred and aversion among the members of the factions. And the political blocs, leading to the fighting that was not the result of a moment, but rather the result of the accumulation of factional upbringing, and not just factional, but rather stemmed from the existence of loyalties within one faction. In light of this unfortunate difference, the people fled from the factions.

Today, restoring the national and Islamic movement of the people is of much greater importance than the issue of elections. Indeed, in light of the cohesion of the people and their leadership, it is possible to agree on many matters, including the issue of forming a government of national salvation, and the opportunity is indeed ripe for restoring what was political action on the ground to strengthen our survival here. Let us contemplate the loss of the period between 2007 and 2013, with impartiality and objectivity, Palestinian, Arab and international, especially in setting limits to the occupation’s attacks. It is also possible to be objective and reflect on what is positive since the establishment of the National Authority. We have accomplished nationally what always deserves to be celebrated, by putting dots on the letters, by making the work focus on the content of the institution and not the individual direction. It is also important and objective to reflect on what is positive in the national movement led by the PLO.

Today, self-action is decisive, and it is represented by us, the national human mass freed from narrow politicization, in which we do not talk about national unity, but rather practice it.