Mornings in Jenin Part 25 Mornings In Jenin

Mornings in Jenin Part 25

My darling wife. Beautiful Fatima.

And I struggle to fall back into my dream to find her once more.

I know I cannot desecrate Fatima's love with vengeance. Much as I want them to bleed, I'll not besmirch my father's name with the lies they will tell. I can't leave Amal alone in the world. I haven't kept my promises. I tried. To protect my wife and children. To set my sister's life toward family and love. I tried, Baba.

Now I've gone so far. Can I turn back? The wheels have been put in motion.

"I'm not going to go through with it," I say.

"He'll not go through with it. The coward. But it will go through him," they say.

It will go through me.

I'll live this pain but I'll not cause it. I'll eat my fury and let it burn my entrails, but death shall not be my legacy.

"I understand, brother," another tells me.

Someone else drives the bomb into the American building. It goes through me.

And I see on television what I saw in my darkness. It lives in me with the necrotic years that will not end. And my face is broadcast and printed around the globe.

"The world knows your face, Yousef," they say, and a bullet is handed to me. "Do the honorable thing if you're found."

My gun and solitary bullet are in my pocket. I carry my death, the honorable thing, in my clothes as I, their terrorist, search for work in the dank realms of life. In Basra I am a laborer. In Kuwait, I haul stone. In Jordan I am nearly a beggar. Then, I am a school janitor. How fate is stubborn and holds to habit How fate is stubborn and holds to habit. I lay my head in a room beneath the library. How fate is merciful How fate is merciful. And everywhere, I am alone with my father's books, my bullet, Love and the memory of her, the past, and memories of a future.

I write so many letters to Amal. Stacks of them line my dirty walls. But what new hell will come to her if we are in contact and I am discovered. And oh, Ismael. I've carried your scar on my shoulders for so long that it has sunk into my own skin. Here it is.

I read April's news and weep tears. I weep darkness and love. Here it is, at the library where I live: www.aprilblossoms.com.

Dearest Amal, with a long vowel of hope.Sometimes the air is redolent with the sighs of memory. A waft of olive wind or the jasmine of Love's hair. Sometimes it bears the silence of dead dreams. Sometimes time is immobile like a corpse and I lie with it in my bed.And there I sleep, waiting for the honorable thing to come of its own accord.For I'll keep my humanity, though I did not keep my promises. . . . and Love shall not be wrested from my veins. . . . and Love shall not be wrested from my veins.

AUTHOR'S NOTE Although the characters in this book are fictitious, Palestine is not, nor are the historical events and figures in this story. To accurately render the settings and history, I relied on many written sources, which are cited as references and, in some instances, quoted in the text. I am grateful to these historians who have set and continue to set the record straight, often at high personal and professional costs.

Writing this story and getting it published has been a long journey that started in 2002. It was first published under the title The Scar of David The Scar of David by a small press that went out of business shortly thereafter. Two years after this original publication, Anna Soler-Pont, of Pontas Literary and Film Agency, became my agent and began breathing new life into it. As a result of her efforts, the story was translated into twenty languages and Bloomsbury offered to release it again in English. I am immensely grateful to Anna and to Bloomsbury for this second chance. In particular, I wish to thank Alexandra Pringle, who believed in this story enough to take it on under such unusual circumstances. And I wish to thank Anton Mueller, my editor, for the literary insight and expertise (and patience with me) that made this novel so much better. I wish to also thank Janet McDonald for her excellent copyediting. by a small press that went out of business shortly thereafter. Two years after this original publication, Anna Soler-Pont, of Pontas Literary and Film Agency, became my agent and began breathing new life into it. As a result of her efforts, the story was translated into twenty languages and Bloomsbury offered to release it again in English. I am immensely grateful to Anna and to Bloomsbury for this second chance. In particular, I wish to thank Alexandra Pringle, who believed in this story enough to take it on under such unusual circumstances. And I wish to thank Anton Mueller, my editor, for the literary insight and expertise (and patience with me) that made this novel so much better. I wish to also thank Janet McDonald for her excellent copyediting.

The seed for this book came from Ghassan Kanafani's short story about a Palestinian boy who was raised by the Jewish family that found him in the home they took over in 1948. In 2001, Dr. Hanan Ashrawi sent an e-mail to me after reading an essay that I had written about my childhood memories in Jerusalem. The e-mail read: "A very moving article-personal, Palestinian, and human. It sounds like you can write a first-rate biography. We need such a narrative. Have you thought about it?" So, to Dr. Ashrawi, I owe the initial confidence to write. A year later, I traveled to Jenin when I heard reports that a massacre was taking place in that refugee camp, which had been sealed off to the world, including reporters and aid workers, as a closed military zone. The horrors I witnessed there gave me the urgency to tell this story. The steadfastness, courage, and humanity of the people of Jenin were my inspiration.

An award from the Leeway Foundation gave me a cushion to absorb the financial difficulties that I encountered while writing. I'm thankful to this wonderful organization and to all similar institutions that value and seek to support artistic expression. The love and encouragement of friends assuaged my many episodes of self-doubt, particularly when debt and publishing rejection letters began to mount. I will always be indebted to Mark Miller for his friendship and support that never wavered, not even in my grumpiest hours. I am also grateful for the love and editorial help of many, especially Mame Lambeth, who read this manuscript three times at different stages of its development, and David Mowrey, for being the best friend I've ever had, and for all the Saturdays when he graciously accepted my arrival at obscenely early hours of the morning for breakfast.

A warm thank-you to the following individuals, whose generous spirits, advice, and encouragement had an impact on the creation or direction of this novel (whether they know it or not): Dr. Evalyn Segal, Gloria Delvecchio, Karen Kovalcik, Peter Ciampa, Yasmin Adib, Beverly Palucis, Martha Hughes, Nader Pakdaman, Anne Parrish, William Kowalski, Dr. Craig Miller, and Anan Zahr.

Although I met him only once in person, and briefly so, the late Dr. Edward Said influenced the making of this book in no small way. He lamented once that the Palestinian narrative was lacking in literature, and I incorporated his disappointment into my resolve. He championed the cause of Palestine with great intellect, moral fortitude, and a contagious passion that touched so many of us in many ways. To me, he was larger than life, and though we all knew he was sick, I also thought him larger than death. Alas, I was wrong. The sad loss of him, felt by many thousands of us, is echoed in the pages of this story.

My most profound gratitude is to Natalie. Being her mother has been my greatest joy, and the miracle of unconditional love that she gives and accepts is my heart's sustenance.

GLOSSARY.

Abla: teacher teacher Abu: Abu: father; father of father; father of Adan: Adan: Muslim call to prayer Muslim call to prayer Aeeda: Aeeda: cooked sugar used as a depilatory cooked sugar used as a depilatory Ahlan: Ahlan: welcome welcome Ahsan: Ahsan: better better Ammo: Ammo: paternal uncle paternal uncle Al hamdulillah ala salama: Al hamdulillah ala salama: Thanks to Him for your safe return Thanks to Him for your safe return Allaho Akbar: Allaho Akbar: God is bigger. Western press explains this phrase as meaning "God is great," which is an erroneous translation that strips it of spirit and context. "Allaho akbar" is used in nearly every conceivable context among Arabs, and always as a humbling reminder that God is bigger than any event or circumstance and therefore faith in Him is the answer. God is bigger. Western press explains this phrase as meaning "God is great," which is an erroneous translation that strips it of spirit and context. "Allaho akbar" is used in nearly every conceivable context among Arabs, and always as a humbling reminder that God is bigger than any event or circumstance and therefore faith in Him is the answer. Ammoora: Ammoora: adorable adorable Amto: Amto: paternal aunt paternal aunt Ana ismi: Ana ismi: My name is My name is Areej: Areej: fragrance fragrance Aroosa: Aroosa: bride bride Ashhado an la ellaha ella Allah, Ashhado an Mohammadun rasool Allah: Ashhado an la ellaha ella Allah, Ashhado an Mohammadun rasool Allah: The shehadeh-the Muslim declaration of faith proclaiming the oneness of Allah and that Mohammad is his prophet The shehadeh-the Muslim declaration of faith proclaiming the oneness of Allah and that Mohammad is his prophet Aywa: Aywa: yes yes Baba: Baba: dad dad Babboor: Babboor: an open flame used for heating and cooking an open flame used for heating and cooking Babel Amoud: Babel Amoud: Damascus Gate Damascus Gate Binti: Binti: my daughter my daughter Bismillah: Bismillah: in the name of Allah in the name of Allah Bismillah arrahman arraheem: Bismillah arrahman arraheem: in the name of Allah, most Merciful, most Compassionate in the name of Allah, most Merciful, most Compassionate Dabke: Dabke: folkloric dance unique to Palestine, Syria, Lebanon, and Jordan folkloric dance unique to Palestine, Syria, Lebanon, and Jordan Dal'Ouna: Dal'Ouna: famous folk song and dance famous folk song and dance Dinar: Dinar: a Middle Eastern currency a Middle Eastern currency Dishdashe: Dishdashe: traditional long robe, worn by both men and women traditional long robe, worn by both men and women Egal: Egal: a rope-style tie, usually black, used to hold a hatta in place on the head a rope-style tie, usually black, used to hold a hatta in place on the head El baeyeh fihayatik: El baeyeh fihayatik: a phrase of condolence that means "May your life be extended" a phrase of condolence that means "May your life be extended" Ellahi: Ellahi: my Lord my Lord Fadeeha: Fadeeha: scandal scandal Fatayer: Fatayer: a type of baked bread with either cheese or zaatar and olive oil a type of baked bread with either cheese or zaatar and olive oil Fatiha: Fatiha: the opening surah of the Quran the opening surah of the Quran Fedayeen: Fedayeen: resistance fighters resistance fighters Fellaha: Fellaha: peasant woman peasant woman Fellaheen: Fellaheen: peasants peasants Fils: Fils: coin currency coin currency Fuul: Fuul: a bean paste, typically eaten with bread a bean paste, typically eaten with bread Habibi: Habibi: my beloved (masculine) my beloved (masculine) Habibti: Habibti: my beloved (feminine) my beloved (feminine) Haj: Haj: pilgrimage to Mecca; title of someone who made the pilgrimage to pilgrimage to Mecca; title of someone who made the pilgrimage to Mecca (masculine) Mecca (masculine)Haje: title of someone who made the pilgrimage to Mecca (feminine) title of someone who made the pilgrimage to Mecca (feminine) Halaw: Halaw: sweets sweets Hatikva: Hatikva: Israel's national anthem Israel's national anthem Hatta: Hatta: male headdress male headdress Hayo ala salat: Hayo ala salat: flock to prayer (part of the adan) flock to prayer (part of the adan) Hayo alal falah: Hayo alal falah: flock to your well-being (part of the adan) flock to your well-being (part of the adan) Hijab: Hijab: female head covering female head covering Hisbiya Allah wa niamal wakeel: Hisbiya Allah wa niamal wakeel: a phrase equivalent to putting a situation a phrase equivalent to putting a situation in the capable hands of Allah in the capable hands of AllahHummus: a traditional Arab snack made of chickpeas and tahini a traditional Arab snack made of chickpeas and tahini Ibn: Ibn: son son Ibni: Ibni: my son my son Inshalla: Inshalla: God willing God willing Intifada: Intifada: a rising up or uprising; a shaking off of oppression a rising up or uprising; a shaking off of oppression IsmAllah: IsmAllah: God's name; used as praise and to ward away evil God's name; used as praise and to ward away evil Jibneh: Jibneh: cheese cheese Jiddo: Jiddo: grandfather grandfather Jomaa: Jomaa: Friday Friday Kaak: Kaak: a type of bread baked in long rolls with sesame a type of bread baked in long rolls with sesame Kaffiyeh: Kaffiyeh: Palestinian headdress, usually checkered black and white or red and white Palestinian headdress, usually checkered black and white or red and white Kahwe: Kahwe: coffee coffee Karaf: Karaf: gross gross Khalo: Khalo: maternal uncle maternal uncle Khalto: Khalto: maternal aunt maternal aunt Khan el Zeit: Khan el Zeit: a street name in the Old City of Jerusalem a street name in the Old City of Jerusalem Khobz: Khobz: bread bread Kitab: Kitab: book book Knafe: Knafe: a cheese and pastry delicacy in syrup a cheese and pastry delicacy in syrup Koosa: Koosa: zucchini, usually stuffed zucchini, usually stuffed La ellaha ella Allah: La ellaha ella Allah: There is but one God There is but one God La hawla wala quwatta ella billah: La hawla wala quwatta ella billah: There is neither might nor power but with Allah. It is a saying to express one's powerlessness to reverse tragedy. There is neither might nor power but with Allah. It is a saying to express one's powerlessness to reverse tragedy. Maalesh: Maalesh: It's okay It's okay Makloobeh: Makloobeh: Palestinian dish with lamb, rice, and eggplant in a cinnamon and cumin spice mixture Palestinian dish with lamb, rice, and eggplant in a cinnamon and cumin spice mixture Manakeesh: Manakeesh: bread baked with olive oil and zaatar bread baked with olive oil and zaatar Muaasal: Muaasal: molasses tobacco molasses tobacco Mulukhiya: Mulukhiya: a stew of mulukhiya plant in chicken broth and garlic a stew of mulukhiya plant in chicken broth and garlic Nye: Nye: ancient Middle Eastern flute ancient Middle Eastern flute Oud: Oud: Middle Eastern instrument similar to the lute Middle Eastern instrument similar to the lute Quirsh: Quirsh: a coin currency a coin currency Quirshean: Quirshean: two quirsh two quirsh Quran: Quran: Muslim holy book Muslim holy book Rahma: Rahma: mercy mercy Rukaa: Rukaa: a unit of prayer a unit of prayer Sabr: Sabr: patience; also the name of a tenacious cactus plant patience; also the name of a tenacious cactus plant Sahyouni: Sahyouni: Zionist man Zionist man Salam alaykom: Salam alaykom: Peace be upon you-a common greeting Peace be upon you-a common greeting Salamat yakhti: Salamat yakhti: Greetings, sister Greetings, sister Salat: Salat: prayer prayer Salata: Salata: salad salad Sanasil: Sanasil: stone barriers that spiral up hills in Palestine to halt erosion stone barriers that spiral up hills in Palestine to halt erosion Shaheed: Shaheed: martyr martyr Shawerma: Shawerma: a sandwich of shredded rotisserie meat rolled into bread with salad and sauce toppings a sandwich of shredded rotisserie meat rolled into bread with salad and sauce toppings Shehadeh: Shehadeh: Muslim declaration of faith Muslim declaration of faith Sheikh: Sheikh: a man of distinction in tribal traditions, usually by religious accomplishments a man of distinction in tribal traditions, usually by religious accomplishments Sitti: Sitti: my grandmother my grandmother Surah: Surah: chapter from the Quran chapter from the Quran Tabla: Tabla: small hand-held Middle Eastern drum small hand-held Middle Eastern drum Taboon: Taboon: large oven used for baking bread large oven used for baking bread Teta: Teta: grandma grandma Thobe: Thobe: caftan caftan Thohr: Thohr: noon noon Um: Um: mother of mother of UNRWA: UNRWA: United Nations Relief and Works Agency United Nations Relief and Works Agency Wahhid Allah: Wahhid Allah: Proclaim the oneness of Allah Proclaim the oneness of Allah Wleidi: Wleidi: my son my son Wudu: Wudu: ablution before prayer ablution before prayer Ya: Ya: oh oh Yaba: Yaba: dad dad Yahood: Yahood: Jews Jews Yahoodi: Yahoodi: Jewish man Jewish man Yihmeek: Yihmeek: protect you protect you Yumma: Yumma: mom mom Zaatar: Zaatar: crushed thyme, turmeric, and sesame crushed thyme, turmeric, and sesame Zaghareet: Zaghareet: ululations ululations

REFERENCES.

Benvenisti, Meron. Sacred Landscape: The Buried History of the Holy Land Since 1948 Sacred Landscape: The Buried History of the Holy Land Since 1948. Berkeley: University of California Press, 2002.

Chomsky, Noam. Fateful Triangle Fateful Triangle: The United States, Israel, and the Palestinians The United States, Israel, and the Palestinians. Updated edition. Cambridge, MA: South End Press, 1999.

Finkelstein, Norman G. Image and Reality of the Israel-Palestine Conflict Image and Reality of the Israel-Palestine Conflict.

New and revised edition. London: Verso, 2003.

--. The Rise and Fall of Palestine: A Personal Account of the Intifada Years The Rise and Fall of Palestine: A Personal Account of the Intifada Years.

Minneapolis, MN: University of Minnesota Press, 1996.

Fisk, Robert. Pity the Nation: The Abduction of Lebanon Pity the Nation: The Abduction of Lebanon. New York: Nation Books, 2002.

Gibran, Khalil, The Prophet The Prophet. New York: Alfred A. Knopf, 1923.

Imulkais of Kinda. The Sacred Books and Early Literature of the East. The Sacred Books and Early Literature of the East. Vol. 5 Vol. 5, Ancient Arabia. Trans. F. E. Johnson with revisions by Sheikh Faizullah-bhai. New York and London: Parke, Austin and Lipscomb, 1917.

Karmi, Ghada. In Search of Fatima: A Palestinian Story In Search of Fatima: A Palestinian Story. London: Verso, 2002.

Khalidi, Walid. All That Remains: The Palestinian Villages Occupied and Depopulated by Israel in 1948 All That Remains: The Palestinian Villages Occupied and Depopulated by Israel in 1948. Washington D.C.: Institute for Palestine Studies, 2006.

--. Before Their Diaspora: A Photographic History of the Palestinians, 18761948 Before Their Diaspora: A Photographic History of the Palestinians, 18761948. Washington D.C.: Institute for Palestine Studies, 1991.

Palumbo, Michael. The Palestinian Catastrophe: The 1948 Expulsion of a People from Their Homeland The Palestinian Catastrophe: The 1948 Expulsion of a People from Their Homeland. New York: Olive Branch Press, 1991.

Rumi, Jalal al-Din. The Essential Rumi The Essential Rumi. New York: HarperCollins, 1996.

Said, Edward W. The Politics of Dispossession: The Struggle for Palestinian Self-Determination, 19691994 The Politics of Dispossession: The Struggle for Palestinian Self-Determination, 19691994. New York: Vintage, 1994.

Slyomovics, Susan. The Object of Memory: Arab and Jew Narrate the Palestinian Village The Object of Memory: Arab and Jew Narrate the Palestinian Village. Philadelphia: University of Pennsylvania Press, 1998.

ABOUT THE AUTHOR.

Susan Abulhawa was born to refugees of the Six-Day War of 1967. As a teenager she moved to the United States, where she grew up in the foster care system of North Carolina. She graduated from Pfeiffer University then completed a master's degree in neuroscience at the University of South Carolina School of Medicine. She is the founder of Playgrounds for Palestine, Inc. (www .playgroundsforpalestine.org), an NGO that builds playgrounds for children in the Occupied Palestinian Territories and in refugee camps elsewhere. Abulhawa has contributed essays to the New York Daily News New York Daily News, the Chicago Tribune Chicago Tribune, the Christian Science Monitor Christian Science Monitor, and the Philadelphia Inquirer Philadelphia Inquirer, among other publications and anthologies.

Reading Group Guide These discussion questions are designed to enhance your group's conversation about Mornings in Jenin Mornings in Jenin, a powerful story of one family's endurance through sixty years of the Palestinian-Israeli conflict.

About this book Mornings in Jenin follows four generations of the Abulheja family through upheaval and violence in their homeland. The family has deep roots in Ein Hod, a tranquil village of olive farmers. When Israel declares statehood in 1948, the peace of Ein Hod is shattered forever: The entire community is forced to move to a refugee camp in Jenin. As the young mother Dalia Abulheja guides her sons through the caravan of chaos, an Israeli soldier snatches her baby, Ismael, from her arms. The soldier brings the Palestinian child home to his wife, a Holocaust survivor, founding a family based on a lie: Baby Ismael grows up as David, an Israeli who will unwittingly fight against his own people in wars to come. follows four generations of the Abulheja family through upheaval and violence in their homeland. The family has deep roots in Ein Hod, a tranquil village of olive farmers. When Israel declares statehood in 1948, the peace of Ein Hod is shattered forever: The entire community is forced to move to a refugee camp in Jenin. As the young mother Dalia Abulheja guides her sons through the caravan of chaos, an Israeli soldier snatches her baby, Ismael, from her arms. The soldier brings the Palestinian child home to his wife, a Holocaust survivor, founding a family based on a lie: Baby Ismael grows up as David, an Israeli who will unwittingly fight against his own people in wars to come.

In Jenin, the Abulheja family welcomes a daughter, Amal, who loves nothing more than listening to her doting father, Hasan, read Arabic verses. But in the war of 1967, Hasan disappears, Dalia loses her wits, and young Amal barely survives a week hiding in a bomb shelter. Amal must leave Jenin behind in order to fulfill her lost father's wishes for her education. As Israeli-Palestinian tensions reach a crescendo in 1982, Amal loses almost everyone she loves in the Lebanon War. She must raise her newborn daughter, Sara, by herself in America, forever scarred by the loss of her homeland, her family, and her love. Only a visit from an Israeli named David-Amal's long-lost brother, on a quest for his true identity- can shake Amal from her stoicism, inspiring a return trip to the Middle East with her daughter. Together, Amal and Sara rediscover a shattered homeland that may never be the same.

Mornings in Jenin unveils the humanity behind one of the most intractable political conflicts of our time, revealing the universal desire for a homeland, community, and safety. unveils the humanity behind one of the most intractable political conflicts of our time, revealing the universal desire for a homeland, community, and safety.

For discussion

1 Mornings in Jenin opens with a prelude set in Jenin in 2002, as Amal faces an Israeli soldier's gun. How does this prelude set the scene for the novel to come? Why does the novel open here, in contemporary Jenin, rather than at the beginning of the Abulheja family's story? Why do you think the author wanted the reader to know in the prelude that the main character was "an American citizen"? opens with a prelude set in Jenin in 2002, as Amal faces an Israeli soldier's gun. How does this prelude set the scene for the novel to come? Why does the novel open here, in contemporary Jenin, rather than at the beginning of the Abulheja family's story? Why do you think the author wanted the reader to know in the prelude that the main character was "an American citizen"?

2 Discuss the dual traditions of land and learning in the Abulheja family. Which members of the family seem to value land over education, and vice versa? In which family members do these two traditions come together? What common values do all members of this family share? How do these values compare to the values of farmers or of those who in another way live "close to the earth" in other countries?

3 The boyhood friendship between Hasan and Ari Perlstein is "consolidated in the innocence of their twelve years, the poetic solitude of books, and their disinterest in politics" (9). What do Hasan and Ari learn from each other? Considering that Palestine had historically been a country where people of all three monotheistic religions lived in relative harmony, do you think such friendships between children like Ari and Hasan were unusual then? Could two children like Hasan and Ari have become friends in a later time period? Why or why not?

4 In Jenin, the early morning "was a time and place where the hope of returning home could be renewed" (41). What rituals take place in the early morning hours? What is the significance of the title Mornings in Jenin Mornings in Jenin?

5 Find scenes in the novel when family strife and political strife intersect. What are some problems that the Abulheja family faces day-to-day? Which family conflicts are caused by the political situation, and which seem common to families in all parts of the world?

6 Discuss the series of events that lead to Ismael's new life as David. What connections can be drawn between Moshe's kidnapping and Israel's actions toward the Palestinian people? What wounds are healed when David discovers his real identity?

7 Hasan tells his daughter, "Amal, with the long vowel, means hopes, dreams, lots of them" (72). What hopes and dreams does Amal's name suggest for the Abulheja family, and to what degree is she able to fulfill them? How do her hopes and dreams change when she calls herself "Amy" in America?

8 After surviving a week underground during the 1967 conflict, Amal denies knowing Dalia. Why does she renounce her mother? What are the consequences of Amal's "disgraceful lie" (74)?

9 Haj Salem tells Amal, "We're all born with the greatest treasures we'll ever have in life. One of those treasures is your mind, another is your heart" (133). How does Haj Salem's speech influence Amal's decision to go to school in Jerusalem? Explain why Amal considers his words "the greatest wisdom ever imparted to me by another human being" (133).

10 Amal and Yousef both lose the people they love most in the attacks on Lebanon in 1982. How do brother and sister react differently to their tragedies, and why? How does this tragedy drive them further apart, instead of closer in their grief? How do you think Amal's reaction might have been different had she not been pregnant?

11 Amal associates Dalia's stoic behavior with a line of her mother's advice: "Whatever you feel, keep it inside" (204). When does Amal follow Dalia's example, and when does she break from it? How does Amal's behavior with her daughter, Sara, resemble Dalia's mothering? Discuss how Amal comes to the following realization: "Dalia, Um Yousef, the untiring mother who gave far more than she ever received, was the tranquil, quietly toiling well from which I have drawn strength all my life" (274).

12 Consider the Israeli characters within Mornings in Jenin Mornings in Jenin: Ari Perlstein, Moshe, Jolanta, and David's sons. How do their experiences compare to the experiences of the Abulheja family? What do these Israeli voices add to the novel?

13 What layers of meaning can you find in the title of part III, "The Scar of David," which was the original title of the book?

14 On page 270, when David asks if Amal still sees him as an abstraction, she thinks, "No . . . You and I are the remains of an unfulfilled legacy, heirs to a kingdom of stolen identities and ragged confusion." What do you think Amal means by this? How do you see this statement in the context of the Palestinian struggle?

15 In their final conversations, as tanks roll through Jenin, Amal explains many of her hardships to her daughter, Sara. Why did Amal grieve "three thousand times" on September 11th (300)? How was Amal's experience similar and different from the widows' of 9/11? How did Sara misinterpret her mother's grief at the time?

16 Nearly all of the characters in this book are transformed in one way or another by personal and international events. How are the transformations of Moshe, Dalia, Amal, and Yousef similar and how are they different? Of them, who undergoes the most dramatic change?

17 Why does the novel end with words from Yousef, who lives in exile? What mood does Yousef 's perspective create at the end of the book? Is it a surprise to learn that Yousef had not driven the bomb truck into the U.S. embassy in 1983? Considering that the PLO fighters who were exiled to Tunis in 1982 lost their families in the Sabra and Shatila carnage and none chose to respond with violence, why do you think the author chose this ending? What is the significance of the chapter title "The Cost of Palestine"?

18 If at all, how has this story changed how you view the Palestinian-Israeli conflict? Did you learn things that surprised you?

19 In the chapter where the story comes full circle to the prelude, how do you think Amal can face this soldier holding a rifle to her head with "a mother's love and a dead woman's calm" (305)? In this same chapter, consider the following passage in the context of how you think of soldiers and war, whether in your own country or elsewhere: The power he holds over life is a staggering burden for so young a man. He knows it and wants it lifted. He is too handsome not to have a girlfriend nervously waiting for his return. He would rather be with her than with his conscience . . . But he has never seen his victim's face. My eyes, soft with a mother's love and a dead woman's calm, weigh him down with his own power and I think he will cry. Not now. Later. When he is face-to-face with his dreams and his future. I feel sad for him. Sad for the boy bound to the killer. I am sad for the youth betrayed by their leaders for symbols and flags and war and power.