I’m posting this list of participants in Israeli war crimes in Gaza 2008-09 principally because the British government wants to dilute universal jurisdiction so as to welcome them, some quite specifically, to these shores. It’s hard to think of anything more sickening or shameful. However, first Gordon Brown’s government and now this curio of a government, ‘Justice’ Minister Ken Clarke specifically, wants to encourage more suspected/seasoned war criminals to visit Britain. Rather than prevent or punish acts as abhorrent as those committed by the state of Israel in Gaza alone, they want to promote, praise and pull in more killers like this not -as I say- to put them on trial and imprison them in perpetuity but to sit down to lunch and revive trade in arms and ‘intelligence’. I guess that this is the paragon of western civility that hundreds of thousands of Iraqis had to die for in an effort to promote “our” values? Yes that is precisely one of the things it is…
This is an audio of Richard Hamilton’s talk, currently up on the Serpentine Gallery’s site. I’ve made extensive notes of what is newest in it below, which concentrates on previously unexhibited work towards the end of the talk. Most of the 119 minutes here is RH himself; beginning at 11 mins in and ending at 87 mins after which is a short discussion with Hans-Ulrich Obrist. The audio ends at 109 mins in fact.
Much of what he says about individual pieces through his career he has said before in interviews recently republished in Richard Hamilton October Files 10, for example. However, even if you know those well it’s different, of course, to hear how he talks about the word pop and his emphases, hesitations, digressions in general. Especially interesting is what he has to say about Palestinian dispossession and the work it has generated.
RH starts by saying he wants “to give you some impression of what my work is about” beyond the political works at the Serpentine show. So he begins with the “cool fifties”;
Hers is a lush situation . “So much was happening at that time … I was fascinated in the uncertainty principle for example … influence I felt most was that it was not a good idea to get involved in value judgments …“
Hal Foster is, as ever, good on the transition from “the “tabular” pictures in the late 1950s. This suite of paintings, still too little known, explores the emergent visual idioms of postwar consumer society … in a mode of suave pastiche…
In subsequent work by Hamilton, this satirical edge subsides, yet a political dimension persists. It is often subtle, however, because Hamilton is concerned to capture less the political event than its mediation -how it is produced for us precisely as an image- and it is this mediation that he both elaborates and exposes.” [my emphasis]
Cynthia Ozick’s The Puttermesser Papers was published in 1999 in the UK and short-listed for the IMPAC Award (Updated Apr2018) aka the Dublin Lit Award. I see that when David Foster Wallace read his HB copy he noted some of the same words [as news of his papers arriving at the HRC Texas reveal] as I did. Tellurian, for example. I’m posting two images that speak for themselves and a light-weight review I wrote for The New Statesman during a divertingly busy year. Within a few months, the tanks had re-entered occupied territories shattering any last delusions/illusions.
I remain a fierce reader and admirer of Ozick’s work, despite her quixotic blindness towards/repellant views about Palestinian dispossession -which obviously undermines her fondness for exception and the you-can’t-be-entirely-serious rhetoric around “winners”. I was re-reading The Messiah of Stockholm in late December 2008 [trapped again, wrestling with her singular sentences], just before the white phosphorus went in to Gaza’s already besieged schools and, even now, am re-reading the essays collected in The Din in the Head . Fortunately, the cold obscenity of what she wrote in the same year about Rachel Corrie’s Journals (link to myth-busting re RC not CO’s toxic piece) is not included.
Ozick is a curious and extreme instance of a vexatious problem and in posting this I’m forcing myself to come back to it, soon (not yet; Apr 2018!). Nothing I say will reduce the brilliance (in every sense and so its own limit) of this novel and others because writerly singularity outplays historical anomaly however grotesque the views. At least, on the billionth loop around it, that is what I feel, but I know the ice is very thin hereabouts (hmmm and hmmm again and again). Meanwhile, roll on the day that nakba-denial is also a crime and when universal crimes already constituted are actually prosecuted.
Puttermesser Paper, Cynthia Ozick
by Guy Mannes-Abbott
Like an eager parliamentarian, I should confess my ‘interests’ in this new novel of Cynthia Ozick’s. My 7 year old cat is named after Ruth Puttermesser -lawyer, Mayoress and murderee- the heroine of these stories. I’ve also got form, having greeted the publication of her 1993 collection of essays What Henry James Knew with extravagant polemic in these same pages. I was championing her astonishing stylistic precision, singular appetites and general awkward brilliance. I don’t retract a word.
If you don’t know Ozick, you’ll find an infectious deep mining and celebration of writing, ranging from the thunder of James and Bellow to the lightning of Bruno Schultz and JM Coetzee, in her essays. In them she animates the Classics and invests her fascination with mystical Judaism to great effect, just as she does in her short and long fiction. All of this is apparent in The Puttermesser Papers which, if you do know Ozick, you’ll recognise as a cycle of stories from the last 20 years. The Puttermesser Papers earnt substantial praise when it was published in the United States in 1997 and was nominated for the 1999 IMPAC Award. Such recognition came late to Ozick and remains incomplete while novels like The Messiah of Stockholm are still unavailable here.
So, what is it about Ozick? Well, it’s difficult to convey the astonishing fecundity of this novel in summary. There’s just so much in it, for one thing; all condensed into a swiftly flowing stream of exquisitely placed words. But this is not writing for swooners because Ozick means what she writes. She’s serious, high minded and literary in that sense and yet her’s is a gleeful kind of seriousness.
We first meet Ruth Puttermesser as a 46 year old lawyer in the New York Mayor’s office. She’s insistent that her married lover, Morris Rappaport, allows her to finish Plato’s Theaetetus before they have sex. The previous night she’d read him a line of Socrates, defending the enquirer’s mind “for being so eager to know what was happening in the sky that he could not see what lay at his feet.” This is typical of Ozick; to begin a story with a quote like that, but also for the quote to be one expressive of unbounded yearning.
Puttermesser goes on to lose her job unfairly and to conjure a female golem into being who becomes her peculiarly loyal public servant; successfully campaigning for Puttermesser to become Mayor. As Mayor she establishes a paradisal realm in Manhattan for a while until Xanthippe the golem does what golems do and runs amok. So with Puttermesser’s reputation and the city in ruins Xanthippe is dispatched back to the earth from where she came.
We next meet Puttermesser in her mid-50s as she falls in and out of love, through a filter of the life and work of George Eliot which is, I promise, no less vivid for that. Eventually we witness the aged Puttermesser being murdered and then raped, in that order, after which she describes life in paradise -where the quality of timelessness proves bitterly disappointing.
Ozick’s insistent awkwardness is her great attraction for me. She does things writers of fiction are not supposed to do, like giving dismissive summaries of plot which “must be recorded as lightly and swiftly as possible.” She also tells you things in a spirit of enthusiastic sharing, so you end this book knowing all about golems, for instance. There is the Prague golem as a protector of the Jews but also the earlier mystical golem conjured out of nothing but unformed matter. This latter quality of blooming impossibility is also her work’s great strength.
Puttermesser embodies notions of Jewish as well as American redemptiveness and utopianism. Ozick writes, “Puttermesser craved. Her craving was to cleanse the wilderness … of injustice”. She is encouraged in this by Xanthippe’s notes saying things like; “No reality greater than thought.” She is the kind of retired Mayoress whose tea bags come with Nietzschean aphorisms saying “He who has a why to live can bear with almost any how.” Before retiring she’d dreamt about appointing PB Shelley, to honour his principle that “poets are the legislators of mankind.”
These are not exactly belly laughs but there are plenty of smiles in The Puttermesser Papers. However both Ozick and her heroine are yearners for ideas and a better world. Yet if this book is an embodiment of that yearning, it is a kind of visceral, sexy tango of yearning -strange as it sounds. It’s this crazy exuberance along with her singular style that makes me recommend this book to you in the way that I would recommend Kafka or Calvino, Jean Rhys or Virginia Woolf.
Elias Khoury’s Yalo was one of my stones stepped in 2009 [see Categories] and it’s on the long-list for The Independent’s Foreign Fiction Prize, announced here. Competition is stiff, needless to say, but I hope it wins.
I posted a link to the interview-based piece I did around the seminal publication in English of Bab-al shams [Gate Of the Sun] in 2005 -the first of its kind in English- and now post it below. Gate of the Sun is a monumental work of fiction; a brilliant creative achievement which is both important and highly accessible. That is, it’s so compelling that there’s no excuse for not realising the necessity of reading it.
In the US Archipelago Books is promising two new Khoury titles; a novel called White Masks in 2010 and another novel As Though She Were Sleeping in 2011. There are already two more works of fiction published in the US by university presses. I’m looking forward to the day when his critical writing becomes available to the English-speaking world.
Wherever you start with Khoury [an earlier novel, Little Mountain Collins Harvill 1990 is out of print] you’ll be hungry for more.
Elias Khoury: Myth and memory in the Middle East
Lebanese writer Elias Khoury is one of the leading lights of Arab literature. Guy Mannes-Abbott meets him
Friday, 18 November 2005
Elias Khoury is the kind of writer who wins the Nobel Prize for literature to sneers from the English-speaking world. When the Egyptian novelist Naguib Mahfouz was greeted in this way in 1989, the late scholar and activist Edward Said remarked sagely that “Arabic is by far the least known and the most grudgingly regarded” of major world literatures. At the same time, Said pointed to the future, celebrating the promising achievements of Khoury – a “brilliant figure” – and Mahmoud Darwish: a Lebanese and a Palestinian writer respectively.
The word “brilliant” is etched across Khoury’s new novel, Gate of the Sun (Harvill Secker, £17.99) and on my mind when we meet in London for lunch. His reputation as a novelist, critic, commentator, editor and academic with real political commitment is formidable. Khoury came to prominence in Lebanon – and therefore the Arab world – in the mid-1970s. Still in his twenties, he was working in the Palestine Research Centre, editing the literary pages of its journal and writing his second novel, Little Mountain, which re-worked his experiences in the Lebanese civil war of 1975-1990 almost as they happened.
“It’s meaningless!” he thunders, when I ask him what it means to be Lebanese. Then, speaking rapidly, he develops a characteristic response which ends with a modified repetition of the phrase. In between, he sketches a history of Lebanon’s many civil wars since the 19th century, describes similarities in dialect and cuisine between Syria, Lebanon and Palestine, and asserts that “I feel more Beiruti. If you are a Beiruti, you are an Arab. You are open to all types of cultures, and to innovating in the Arabic culture at the same time. You are in the Lebanese dilemmas and you are so near to Palestine”. So you feel “that the Palestinian tragedy is part of your life.”
By this he means sheer physical proximity – “It’s a matter of 100 kilometres” – but also that he has grown up with the Palestinian refugees who arrived in 1948, the year of his birth. All of this is the subject of the epic Gate of the Sun, which has already been cheered in Arabic, Hebrew and French editions during the seven years it took to arrive in this elegant English translation by Humphrey Davies.
Gate of the Sun, or Bab El Shams, is an attempt to render the Palestinian nakba – or “catastrophe” – of 1948 and its tortuous aftermath. Specifically, it contains the stories and lives of people whose ancestral villages in Galilee, now in northern Israel, were “wiped out of existence”, forcing them into desperate flight by land and sea to Lebanon.
“Actually,” says Khoury, “I was writing a story about Galilee, because it’s in-between” and home to many Palestinian writers, including Darwish. “I was not writing a history of Palestine. Of course, many ask why it was a Lebanese not a Palestinian who wrote this story. I really don’t know. What I know is from the experience of the Palestinians I worked with,” he explains.
The nakba of 1948 was “a shame, a total defeat; it’s a disaster, a real personal disaster. There are stories here about the woman who left her child, about a woman who killed her child. So it’s not easy to talk about. The Palestinians did not realise, and if they realised they did not believe that this could happen, because actually this is something unbelievable.”
Khoury had the initial impulse to turn stories he heard in refugee camps into a memorial narrative in the 1970s. He spent much of the 1980s gathering “thousands of stories” before writing this extraordinarily accomplished novel. Gate of the Sun is essentially a love story set in a world turned upside down. It involves a dying fighter called Yunis and his wife Naheeleh, an internal refugee in Galilee, whose relationship forms during stolen visits across the border to a cave renamed Bab El Shams. The cave is “a house, and a village, and a country”, and “the only bit of Palestinian territory that’s been liberated”. It produces a “secret nation”: a family of seven children who have borne four more Yunises by the end of the book.
However, this is no parable. For Khoury, “Yunis, of course, is a hero. He used to go to Galilee, he used to cross the borders… but in the end we discover that he was nothing, that Naheeleh was this whole story; her relationship with the children, and how she actually defended life. In the refugee camps I met hundreds of women like Naheeleh. Then it’s no more a metaphor. It’s very realistic.”
This reality is the “revolution of actual work carried out by our mothers”, which the poet Mourid Barghouti articulates so well in his memoir I Saw Ramallah. It is “realised every day, without fuss and without theorising”.
Khoury’s story of love and survival is told by Khaleel, an untrained “doctor” at a redundant hospital in Shatila refugee camp. Shatila was the site of a notorious massacre in 1982, overseen by an Israeli army commanded by Ariel Sharon. During the months that Khaleel attends to Yunis’s lifeless body, he stitches together his honorary father’s stories in order to bring him out of coma. Gradually, Khaleel’s own story emerges: of his love for a female fighter called Shams, and his experience of the camp massacre.
If this evokes the Thousand and One Nights, in which Scheherazade tells stories to keep herself alive, it’s the structure and act of telling that are important. Edward Said praised Khoury’s innovations in Little Mountain and the author takes the compliment, but says that “when I came to write Little Mountain, I discovered that real experimentation is not intellectual”. Instead, you have to “go deep to your own experience”.
In 1967, aged 19, Khoury travelled alone to Amman to join the Palestinian resistance after Israel occupied the West Bank and Gaza. In 1970 he finished his studies in Paris before writing his fictional debut, a nouveau roman. In 1975 he fought for revolutionary change in Lebanon, his disillusionment captured elegantly by Little Mountain. These years involved “a very deep engagement about what is justice, what is a human being and what is life”.
It is this experimenting with life, combined with such testing experience of it, that makes his writing less “experimental” in the literary sense than naturalistic. Crucially, he developed a faith in oral narratives; encompassing both the colloquial forms used in telling a story, and the non-classical type of Arabic that such stories are told in. “I don’t think there is any story we live from the beginning to the end,” he says. In this novel, “the structure is oral telling – openness. That is, you begin a story, you enter another story, and then you come back”.
In the novel, Khaleel complains about fugitive “snatches” of story that he’s struggling to remember and narrate. He blames the influence of tarab, the ecstasy generated by the rhythms of Arabic music and – by extension – poetry for the sidelining of descriptive skills. Khoury elaborates: “It’s repetitive, but every time you repeat, you change. Also in prose you create music, repeating the same story three, four, five times, and every time it’s a very slight difference. This is the Thousand and One Nights, this is the musicality of the oral and this is tarab.”
One of the results is that it produces “suspense from a totally different perspective. If you want to know what will happen to Yunis, he will die, so close the book and go home; but it’s another type of suspense.” It is this rhythmic accumulation of story that makes Gate of the Sun so unexpectedly compelling. It’s also this democratic form of telling which has enabled Khoury to approach the subject; to piece together fragments into a masterfully executed novel. The resulting mosaic of suggestive truths complicates any simple metaphorical reading while returning over and over again to discrete realities.
“Reality,” he summarises, “can become metaphor or a myth. But a myth, if it will become a reality, it’s the most savage thing in the world. The Israeli project is to make a myth into reality. This is the problem.”
Khoury’s iteration of inconvenient realities is rigorously ethical. It is there in his responsibility towards Jewish history as well as to Palestinian dispossession, and in his novel’s investigation of love’s work. It informs his efforts to modernise Arabic by means of colloquial speech, and his commitment to grassroots democratic movements in Lebanon and Syria.
Khoury’s experience of life has generated a sophisticated optimism. He takes the long view, having resettled in the ancestral home in Beirut from which he was driven in the 1970s. He is both worldly and warm, a man of heart as well as passionate intellect. Nothing is off-limits and he answers every question fully even though we have, literally, eaten into preparation time for an evening reading. Before parting, though, I must ask the author of Gate of the Sun about the theory that “to narrate is to return”.
“No, I think that to narrate is to reconstruct, to appropriate but,” he breaks into a story from one of his novels before resuming, “one of the biggest, er, pleasures of the Palestinians was to regain your name, to be Palestinians. And once you regain your name – and I think this is narration, to regain the name – then you prepare yourself to go: that is, to create a Palestine, not to return to a Palestine which was.” These paradoxes and “pleasures” find potent resolution in Gate of the Sun. It’s a novel that will outlive us.
Biography: Elias Khoury
Elias Khoury was born in Lebanon in 1948, to an Orthodox Christian family in the East Beirut district known as Little Mountain. As a sociology undergraduate, he volunteered for Fatah, the military wing of the Palestinian revolution. During the 1970s he worked in PLO organisations in Beirut, and helped found the journal al-Karmel with the poet Mahmoud Darwish. He speaks Arabic, French, English, Syriac and “a little Hebrew”. Author of 11 novels, four non-fiction books and three plays, he also scripted a film of Gate of the Sun. The novel is published by Harvill Secker this month. Khoury is now an editor with the Lebanese newspaper An-Nahar and Global Distinguished Professor at New York University. He lives with his wife in his great-grandfather’s house on Little Mountain.
On Silence and Massacres.
Raj Kamal Jha is one of the most interesting and risk-embracing of his generation of Indian writers of fiction in English. His report on the mass murders and vast internal displacement of Muslims in the state of Gujarat in the spring of 2002 was brave in the context; a nuked up hyper-Nationalist government led by the same party which ruled in Gujarat at the time, the Nazi-inspired BJP.
When he came down from Delhi -albeit two months later- he ‘joined’ those of us not targeted by the officially sanctioned killers but trapped in extended curfews, in my case for days on the 4th floor of a building in central Baroda. Jha wrote a stunned and peculiarly angular piece for The Indian Express, a cutting from which I’ve scanned and posted. His discoveries as a “riot tourist” [‘riot’ is a common euphemism in India for racist massacres or ethnic cleansing, like ‘conflict’ elsewhere] inspired the novel Fireproof, which I reviewed for The Independent below.
Jha reprimanded his readers [urban, majority-community, new-India class] in the mildest of terms; imagine the surreal boot on the other foot. He was addressing those who quietly allowed this to happen, however, and if you won’t credit him with bravery at least understand the relative unusualness of his addressing a class of readers impatient with older Indian verities like those espoused by Nehru -let alone Gandhi! [both of whom happily allied themselves with the chauvinist Vallabhai Patel, India’s ‘Iron Man’ from Gujarat.]
Elsewhere, the hero of the day was Siddharth Varadarajan who expressed his visceral horror in regular reports for the Times of India, while the heroine was Dionne Bunsha reporting for Frontline magazine, [see her site/blog]. Varadarajan also edited the first and still best book on the massacres; Gujarat; The Making of a Tragedy [Penguin India 2002] [look inside] drawing in part on an excellent issue of Seminar [‘Society Under Siege’ from May 2002 is online but not link-to-able] and has a blog here.
What happened in Gujarat is not a matter of substantive dispute [though it’s ostensible trigger, the fire in a train carriage outside Godhra is, even though extensive investigations concluded that the fire which began within the carriage was a tragic accident], there are plentiful witness reports, accounts, proofs, burnt out buildings and neighbourhoods, bodies, refugees and subsequent changes across the state. What happened persuaded urban Gujaratis in particular to reward the government of the day with two further election victories.
So despite what happened no-one has been held to account: Narendra Modi remains Chief Minister of Gujarat. He is the BJP’s only current ‘star’ and commands a state that is India’s real powerhouse once more. A state that is as ever leading the way in new India, for good and ill, and rehearsing what the coming global power will look like. Modi’s mentor, LK Advani, is also a Gujarati MP and the octogenarian leader of a much humbled BJP. However, India’s national elections are three years or so away -if the present Congress administration lasts out its second term- and everybody loves a ‘winner’.
I witnessed some of what happened in Gujarat; I saw armed policemen in uniform holding one end of a street that was being systematically ‘cleansed’ for the second time in 24 hours by a group of 25-30 neatly dressed men, vehicles used to block the various roads and escapes routes and set on fire, as remaining stores, shacks, gadis/trolleys and possession of the neighbourhood Muslims were being dragged out onto the road within sight and smell of the same uniformed accomplices and set on fire.
I witnessed it from inside Bhupen Khakhar’s car as we were trapped by these same men in a near-deserted Manjalpura, Baroda, during a one-day bandh or shut-down. They weren’t after us at that time [though BK’s paintings and sexuality had been the focus of their maddened hatred] and we managed to escape through a series of already laid road blocks and away from the scene before the neighbourhood mosque was burnt down with three men trapped inside it. I was close enough to look hard into their faces as they indulged their fantasies and it’s a sight I’ll never be able to forget.
Then I witnessed the silence, the smoke stacks and discomfort at my front-row presence on the few faces I glimpsed in the coming week locked away [anger, too, once the curfew relaxed]. A silence indistinguishable from the way that such a massacre is possible in India, because what the black milk rising from the eery quiet of Baroda beyond my window proved was that this was long coming and represented something that didn’t need words.
Gujarat’s “mass massacres” only needed silence; official permission, wider complicity, neatly printed official records of who lived where, who exactly owned what and enabling nods … ram ram…
NB Incidentally, I don’t relish criticising India from afar; my view is simply that Modi should face justice in his own country. However, Indian justice is staggeringly slow and precedent suggests that even if it catches up with Modi before he dies it won’t have any bite. Indeed, it is as likely that he might be the next PM or PM-maker. Things do change however; the case is very much live at this very moment [see here for example].
I support universal jurisdiction; if Modi wants to travel he should be willing to face trial wherever he lands, just like Pinochet and forces’ sweetheart Tsipi Livni and gang. Meanwhile, though, he rule’s India’s most interesting state and is free to roam a subcontinent of bottomless marvels. I remind you that Modi’s BJP forged alliances with the US and Israel when in power: sometimes it’s necessary to tell the truth whatever the distance…
Fireproof, by Raj Kamal Jha
The perpetrators of Gujarat’s holocaust escape unscathed – as they did in life
By Guy Mannes-Abbott
Wednesday, 11 April 2007
Raj Kamal Jha’s third novel is based on the “mass massacres” that began on 28 February 2002 in the Indian state of Gujarat. Jha visited a smouldering Ahmedabad in May 2002, and wrote a taboo-breaking article for The Indian Express.
He found Gujarat’s old capital with 80,000 Muslim refugees, a thousand dead and many thousands of homes and businesses burnt. This “remarkable restraint” was applauded by Gujarat’s Chief Minister after the “grave provocation” of an unexplained fire on a train carrying Hindu pilgrims, in which 59 people died.
I read Jha’s article gratefully in the disturbing quiet following Gujarat’s pogroms. I had witnessed armed police smiling as clean-shaven men sent their neighbours’ livelihoods – and later their lives – skyward in blackening towers. Five years later, Fireproof disrupts another silence: just 10 convictions have resulted from 4,252 cases filed with police.
Fireproof focuses on three killings, elaborating on the article with statements from dead characters, a playlet, footnotes and talking street-fixtures. Jha’s narrator, Jay, is awaiting the birth of a child in Ahmedabad. The hospitals choke with charred bodies as the city burns; a malformed baby, which Jay believes is his own, forces him to confront events and himself. As the truth looms, the sky rains bodies, and he loses all bearings.
Fireproof is written in Jha’s signature style; elliptical fragments accumulate sense while incidental things and words are mined for effect. This worked well in his debut The Blue Bedspread, rooted in a modernist Bengali literature. But Fireproof’s problem is dramatised in the word “betrayal”, used by a credible Indian critic. The betrayal is twofold. Jha’s novel obtains substance by revisiting the notorious rape and murder of a pregnant woman. He pays witness to this horror in accomplished passages before losing its import in a gratuitously distended novel.
He also betrays himself, as acts of ethnic cleansing by Nazi-inspired Hindus become human tragedies. Jha folds responsibility for events into individual excess and the power of “the mob”: the banality of evil minus the Nuremberg trials. He has lost sight of any original outrage.
The story in Fireproof began in Islamophobia and led to Gujarat’s ovens. Its perpetrators were not “hangers-on”, but “confident and educated”: I saw this myself. In Jha’s novel, these men and their allies emerge fireproof – as in life.
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I’m linking to a six-part blog I wrote for English PEN around the publication in December 08 of Mourid Barghouti’s Midnight & Other Poems, to which I contributed a substantial introduction [you can read it here.]
Midnight is available from ‘all good bookshops’ as well as its publisher whose resourceful pages begin here. A properly weighty review of Midnight by Boyd Tonkin of The Independent appeared in January 09.
Mourid Barghouti’s excellent website is here. His classic memoir I Saw Ramallah is widely available, not least from its UK publisher whose site also contains an extract which demonstrates how essential, tough-minded and exquisite it is. A sequel appeared in Arabic in 09 [with a title that translates as; I Was Born There, I Was Born Here] and is on its way into English.
The Bombing and the Brink
by Guy Mannes-Abbott [with thanks to Sophie Mayer and English PEN World Atlas.]
Words did not and cannot defend displaced and besieged civilian populations against the use of white phosphorus, for example, but they can and should undermine attempts to justify or deny that use and, most critically, hold its users to account.