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On Thursday, Israel's security cabinet discussed ways to tackle the unrest, including "closing Palestinian broadcasters inciting to terror," the prime minister's office said. 

The channel continues to broadcast from the Hamas-controlled Gaza Strip.

In November, Israel shut down two radio stations in the flashpoint West Bank city of Hebron - Al-Hurria and Al-Khalil - accusing them of fanning the violence.

A day earlier Israeli forces had arrested Al-Quds radio correspondent Sami al-Saee, 36, at his house in the northern West Bank city of Tulkarm, according to a Palestinian NGO.

deed, while Arab satellite channels Al Jazeera (hosted in Qatar) and Al Arabiya (hosted in Dubai) tend to refrain from raking muck on their home turf, they regularly ask tough questions and

goes so far as to mandate that Muslim preachers across the country all read the same moderate sermon each Friday, written by a committee of moderate government sheikhs. And in Abu Dhabi, a phone bank of moderate scholars stands by, ready to provide an acceptable answer to such questions as, "Is it OK to go fight jihad in Afghanistan?"

According to a number of Hamas officials interviewed by Al-Monitor, the movement felt that it lacked the proper venue on other Palestinian, Arab and foreign media outlets to express its views, because those outlets are biased toward either the Palestinian Authority (PA) or Israel and limit their coverage to exposing the movement’s negative aspects, without any mention of its positive ones.

Hamas gives great importance to the media, and has tried on more than one occasion to pressure media outlets into adopting its point of view or political line. Its dispute with Fatah also compelled Hamas to try to control the Palestinian Journalists Syndicate in Gaza, where Fatah controlled the majority of board members. Hamas formed its own Journalists Syndicate board of directors in Gaza, composed of journalists affiliated with the movement and Islamic Jihad. But the experiment quickly proved to be a failure when the board announced its resignation several months later.

“The channel’s discourse will be different from the one adopted by other Hamas-affiliated media outlets. It will express the point of view of the government and will not be similar to that of the Hamas-affiliated Al-Aqsa satellite channel. We will try to focus attention on the human aspect and the suffering of people, as well as the positive qualities of Palestinian society in the Gaza Strip,”

“There was a clear mix-up, in Arab and foreign countries, between the stance of the Gaza government and that of Hamas as a movement, after the ouster of President Mohammed Morsi. As a result of satellite channels abroad being agreeable to the Muslim Brotherhood, and our lack of control over their editorial policies, it became necessary for us to have our own television channel that would target Arab and Western audiences and clarify the government’s stance independently.”

the Gaza government still bars the distribution of West Bank newspapers in Gaza, in retaliation for the PA’s ban on the distribution of Hamas-affiliated newspapers in the West Bank. Hamas continues to forbid Fatah-affiliated media offices from conducting business in Gaza, but has allowed some of their reporters to file from Gaza, in return for the Ramallah government allowing Al-Aqsa TV and Al-Quds reporters to work there

The Israel they represent is more religious and less beholden to the values and inheritances of the old, Europeanized elite and its dwindling left

This month, the left-leaning daily Haaretz highlighted internal discussions in the ministry about what artistic works might be considered “politically undesirable” for high-school students. Among the criteria, the newspaper said, were whether artists would perform in West Bank settlements and declare loyalty to the state and to the national anthem, something that is particularly problematic for Israel’s Arab citizens.Internal discussions are not policy, but even this report drew stinging responses, with Oded Kotler, a prominent Israeli actor and director, comparing Israel to the Soviet Union and telling Israel Radio, “There’s a real culture war underway here, but the war from that side of the political map is a harbinger of zealotry, darkness and coercion.”Mr. Kotler infuriated the government and the political right last summer when he compared its supporters to “cud-chewing cattle.” That was in response to Ms. Regev’s effort to freeze state funding for an Arab theater in Haifa because of a play about a Palestinian prisoner who murders an Israeli soldier. The production, “Parallel Time,” had enraged the right and Mr. Bennett banned school trips to see it.

Mr. Bennett, for his part, overruled ministry experts to ban from high-school reading lists a novel about a romance between an Israeli woman and a Palestinian man, apparently out of fear that it promotes assimilation. The romance takes place abroad; the pair splits up when they return home, to Israel and the West Bank. Mr. Bennett said the novel, “Borderlife,” by Dorit Rabinyan, disparaged the Israeli military, and the head of his ministerial committee said it “could incite hatred and cause emotional storms” in classrooms.The debate about the book actually increased its sales, something Ms. Rabinyan credited in an interview to “the strength of Israeli democracy.”

The novel begins with the Israeli woman, who is Sephardic, coming under suspicion of terrorism in New York over her “Arab” appearance and because she writes from right to left. “This is the bond that connects her to the Palestinian,” Ms. Rabinyan explained. “I don’t consider my Israeliness to be hegemonic.”

Hajar Harb was tried in her absence, while she was in Jordan receiving treatment for breast cancer. On 4 June 2017 she was convicted and sentenced to six months in prison and a fine of 1,000 ILS (276 USD). She appealed against the court’s decision.

As political in-fighting between Fatah and Hamas continues, authorities in the West Bank and Gaza have used threats and intimidation against activists and journalists to suppress peaceful expression, including reporting and criticism. 

According to the Palestinian Center for Development and Media Freedoms, a Ramallah-based NGO, in 2018 the Palestinian authorities in the West Bank were responsible for 77 attacks on media freedom during the year. These included arbitrary arrests, ill-treatment during interrogation, confiscation of equipment, physical assaults and bans on reporting. The Hamas authorities in Gaza were responsible for 37 such attacks.

Of course, soldiers and police have been trying to bend instead of breaking — as is the Lebanese way. They understand who the real crooks are, have been and will long be: those who rule, and rob, the republic.

The response to serial, obscene injustice and indignity will not forever be the peaceful protest, the polite disagreement or the manipulated ballot box. This is a lesson from Lebanon’s own past, never mind neighboring states and societies in recent decades. 

Paragons of injustice sit atop the political order, as they have throughout this new era of independence, which has now lasted longer than each of the Lebanese civil war and the concurrent occupations by Syrian and Israeli forces. Unnamed assailants — always unnamed — have assassinated leaders, officers and officials left, right and center. Leaders and bankers have pilfered, or presided over the pilfering of, billions of dollars. Bosses have created overlapping constitutional crises, bouts of political paralysis and institutional voids. And so on.

here, the impotent and innocent continue to wait on the indifferent to do the impossible

There are more than 6.5 million internet and social media users in Jordan, the majority of whom are youth, out of a population of roughly 11 million. Jordanians are avid social media users, and over the years have used Facebook, WhatsApp, and other platforms to share news not broadcast on state-controlled channels, jokes targeting the regime, and rumors about the myriad political and corruption scandals circulating across the country on a regular basis

Cybercrimes Law No. 27/2015 is a popular regime tool used to control expression online. Article 11 regulates expression on online platforms such as Facebook, Twitter, and blogs. In April 2019, parliament introduced amendments to the law to criminalize the act of spreading “rumors” and “hate speech,” extending to the use of private messaging apps such as WhatsApp. The latest amendments define hate speech as “every writing and every speech or action intended to provoke sectarian or racial sedition, advocate for violence, or foster conflict between followers of different religions and various components of the nation.” And under the cybercrime law, Jordanians will face a criminal penalty if they are convicted of “sending or resending or disseminating information through the Internet or website or any information system that includes defamation, slander or libel against any person.” Between 2019 and 2020, the cases brought under the cybercrime law exceeded two thousand, more than double the number from the year before. In 2022, there have been more arrests under charges of “spreading false news,” including the detentions of several high-profile journalists.

Even the Jordanian National Center for Human Rights, a semi-governmental organization, wrote in its own recent annual report that “the detention of individuals for what they express is continuing.” Alarmingly, a recent Citizen Lab and Front Line Defenders joint report confirmed that two operators, “likely agencies of the Jordanian government,” used the NSO Group’s Pegasus spyware to hack the phones of at least four Jordanians, including a human rights defender, a lawyer, and a journalist. 

Loosely formed groups of youth activists, often described with the term hirak (“movement”), organize in various neighborhoods and towns across Jordan around shared issues. In 2019, a workshop looking at youth activism across the Middle East and North Africa found that youth activism does not adhere to formalized structures of organizing, such as political parties, professional associations, and civil society organizations.

we have seen youth movements in the past decade break the generations-old divisions of urban versus rural and West Bank versus East Bank

organizing around their shared frustrations over unchecked levels of corruption, perpetual over-education combined with underemployment, and restrictions on what they can write on social media or when they can gather.

the attitudes of ruling elites and public officials toward youth are dismissive

the many initiatives launched over the years have not ever been driven by local youth demands, but rather have been top-down, buzzword-filled projects, centralized within the newly created Ministry of Youth, with little to no popular support or participation

“In the past, people used to buy only durables in installments. Nowadays, we literally can get anything on credit, even lunch. Living costs are on the rise. This is a global issue. Prices are going wild everywhere,”

“It’s not about buying cars or luxury goods. I have to pay school fees for my kids. I cannot under any circumstances get a loan from a bank as it is too expensive. A consumer financier is cheaper and offers easier terms,” Nahed Khalil, a 45-year-old pharmacist, told Al-Monitor. “The interest rate on my consumer finance averages around 8%, which is cheaper. As a consumer, a bank loan is out of the question,”

One striking difference between the Israeli state books on the one hand, and the ultra-Orthodox and Palestinian books on the other, is their willingness to engage in self-criticism. For the Israelis, this is an evolution that began in the late 1990s, after many historians began to re-evaluate early Israeli history, and a left-wing member of the Knesset became education minister. Israeli state textbooks began to admit that some Palestinians left their land within Israel because they were expelled. And they began to make reference to the Arabic name for Israel’s War of Independence in 1948: the Naqba, or Catastrophe. They also began ask Israeli Jewish students how they would have felt about Zionism if they’d been in the place of the Palestinians. There is still far less of this in either the ultra-Orthodox or Palestinian books. For example, the Palestinian texts don’t deal in any significant way with the Holocaust or its relationship to the founding of Israel.

just how politicized the teaching of history and geography has become for Israelis and Palestinians—with both sides at times quite literally wiping each other off the map. Not that Israelis and Palestinians are alone on this score. Think of Cyprus, where for decades Greek and Turk Cypriotes did not consider themselves part of a single people, or Northern Ireland, where even the name used to describe the territory continues to be highly charged. (Is it a province? A state? A region?) The process of ending such misrepresentations, the authors of the study find, is therefore “exceedingly difficult and requires deliberate and courageous effort.” It also takes time.

Palestinian textbooks are still in their first generation

Sociologist Sammy Smooha of Haifa University, who conducts an annual survey of Arab and Jewish relations, says that the goal now should be to write textbooks that do more to expose each side to the other’s narrative. “You have to engage with the other side’s arguments in a serious manner and not just build up a straw man in order to break it.” Eyal Naveh, a professor of history at Tel Aviv University and the author of several textbooks for middle-school and high-school students, agrees. “If you ignore it, it’s as if it doesn’t exist,” he said.

a book called Side By Side that included a “dual narrative” of all major events in the region since 1917, through the Second Intifada in 2000. Naveh calls the book “a successful failure:” Though it had been lauded by the international press and continues to sell abroad, the book was banned by both the Israeli and Palestinian education ministries. Naveh now believes that getting such a textbook to become part of the Israeli and Palestinian curricula is “impossible.”