Things I Learned From My Father

My father, Coleman Park Colla, died a few weeks ago, and I miss him dearly. This is what I said at his funeral:

My father taught me a some important things in life, including some salty nursery rhymes about milk and lemonade, and how to parallel park. Let me tell you about two things in particular I learned from him.

Reading. It was 1970 or so, a time of war, as now. I was four or five years old. The house I grew up in was located in the “A Streets” of the tract home development called Eastbluff, located just off Jamboree Boulevard, on the inland edges of the white enclave of Newport Beach. Our neighborhood had been formed by bulldozing a hill that was, at that time, mostly surrounded by the Irvine Ranch. Buffalo and long-horn cattle roamed the hills around us, and you could sometimes smell the perfume of orange orchards when the winds turned offshore.

No one who lived in Eastbluff was from Eastbluff. And it would take many years for the pepper trees and eucalyptus to replace the live oak forests that had been scraped down to make way for our ranch-style model homes. It was a transient, shadeless place, but it was also home.

My father got up early and each day, and he read the paper for 30 minutes or so before going to work. The Los Angeles Times. I also got up early those days because I was one of those kinds of kids. It was often pitch dark as he sat down at the kitchen table. I sat next to him as he drank percolated coffee, ate toast, and read the newspaper.  

For me, the newspaper was a magical thing: it arrived somehow each and every morning and by the time you woke up, it was there, waiting for you. Later, I would learn exactly how papers were delivered: that was my first job at the age of nine.   

My father would spread the paper out on the table, and inspect the sections in order of seriousness: there was the Front Page, the Opinion Section, the Orange County section. There was The Sports Section, The Business Section, The Classified Section. He was an active reader who might scoff or laugh or shake his head at what they printed. Sometimes he would save important articles to read later in the day, after he got home from work.

But this is the important thing I want to tell you about: from early on, he would take out The Comics Pages, and fold them for me to look at. There were two whole pages of cartoons to gawk at, and I remember gazing at them each day long before I knew my alphabet. If something looked interesting, I’d ask my father to read it to me, and he would point to the letters and sound them out. I would repeat them, looking at the groups of letters over and over again, trying to figure which sounds went with which signs. Gradually, I began to see the words for what they were, and at some point, I was reading.

I now knew that the paper’s arrival meant a new cartoon wonderland every day. Tumbleweeds. Broom Hilda. B.C. Andy Capp. Beatle Bailey. Blondie. The Better Half. Peanuts. Dennis the Menace. Family Circus. Grin and Bear It. There was something utterly baffling called Apartment 3-G and another called Rex Morgan. There was an outrageous cartoon that would often trigger my father, and he would scoff and snort. Once again, that bleeding heart liberal Gary Trudeau had gone too far.

Growing up, I assumed that every serious man read the paper every morning, and I set out to emulate him. Eventually, I began to read the serious sections too, just like my father did. I read about Watergate and the evacuation of Saigon and Hank Aaron and Bubbles the Hippo and Gaylord Perry. I read about another outrageous liberal—a peanut farmer from Plains, Georgia.

That’s how I learned to read, next to my father, at the breakfast table. It began with everyday newspaper reading, and moved on to magazines and books, then computer screens and smartphones. We still get the paper paper delivered to our home. And I scoff and snort at the kind of stuff they print in those pages, just like my father used to do.  

The second thing I learned from him was how to walk outdoors. When I was young, our family did not take vacations. Instead, we packed up the station wagon and headed to the beach or the mountains for camping trips.

When your father has a name like my father’s, there is something mysteriously dad about camping. We slept in a Coleman tent. We cooked on a Coleman stove. We put our food in a Coleman ice box. Not only was my father’s name written on all our camping gear, but it was written on everyone else’s camping gear too. When we camped, we seemed to camp in Colemanland. As a Coleman son, this fact was a source of pride for me, and part of why camping felt like belonging.

One of our favorite destinations was Mineral King, an alpine valley in the Southern Sierra Nevadas. It used to be home to the southern-most glacier in North America until that landmark disappeared. Our days there did not start with a newspaper, but with a ritual bath in the Kaweah river. My brother Phil and I knew how frigid the icy waters were. Our father would march us through the forest, and Phil and I would cry and sob, dreading what was about to happen. Our father was undeterred by our tears. There was no way around it: we had to bathe each and every day. He’d make us strip off our clothes and go in. We didn’t have to stay in the water for very long, but we did have to go in at least twice: once to get completely wet and once again to rinse off the soap. My brother and I learned how to do this in less than a minute, and I remember us bundling up in towels afterwards, too shocked and outraged to speak about what just happened. Meanwhile, there was our father, standing out in the middle of that roaring river in his bun-huggers, hooting and hollering like a madman. Unlike us, he loved his arctic baths—for him, they were invigorating.  

During these trips, we’d take strenuous hikes each day. We’d follow the hiking path up toward the great meadow, passing through massive aspen forests that shimmered green and silver in the morning breezes. We’d walk across massive slides of granite scree, while marmots peeped at us from behind rock piles. Sometimes, we’d take fishing poles and spend the day fishing for brook trout in the creeks further up the meadow. My mother taught us how to identify the small white ‘latrine flower,’ and encouraged us to aim for them when we had to go. My sister Ashley would pick small bouquets of other wildflowers and would later stick them into an empty bottle of Gallo wine on the picnic table at the campsite. We’d walk and we’d walk, then have a picnic, and walk some more. What I’m trying to say is here, in this magical place, I learned to love hiking, since it meant hiking for hours with my father who loved hiking, and then returning home to our campsite where his name was the headliner.

I want to end with a picture of my father in the upper alpine meadow of Mineral King. It was a very special place to my father, and we spoke about it more than once these past months as his health faded. 

If you follow the Kaweah river up to Monarch Creek, then along Eagle Creek through the marshy lower meadow, you eventually get to a thicket of pine where there are stables for the mule teams that used to service the backcountry miners. Continuing up the meadow, you walk along Crystal Creek, then Franklin Creek. The creeks get smaller and smaller, and the soil gets drier and rockier, and eventually you arrive at the line where the trees finally end.

Here, there is hill covered with stones and stunted conifers and patches of wildflowers. It sits under granite peaks that are covered in snow, even in July. On that hillside is a magical thing—a soda spring. The water there burbles out of the ground cold and bubbly. It’s just a trickle though, and the only way to get at the soda water is to dip your canteen or cup into a small trough someone dug from the red clay earth.

The first time we visited the spot, more than fifty years ago, I remember my dad sitting around the spring with other fathers. One of them had brought a flask of bourbon, and the dads were sipping bourbon and soda and laughing about how good life was. It was one for the books—magical bubbly water, and dads getting tipsy in the wilderness.

In August 2000, my father and I went back to Mineral King. After Visalia and Three Rivers, we got to the foothills, stopping briefly at the famous blackberry brambles to pick a bucket of juicy sweet fruit. Then we drove up the single-lane dirt road that zigzags up the mountain toward Sawtooth Peak. We arrived at the Cold Springs Campground, and pitched our tent in the same site we’d camped in decades earlier. And then, for the next days, we walked along the same trails we’d walked before. We climbed up to Mosquito Lake, and soaked our feet in its crystal clear, icy waters. We fished in Monarch Creek, though we didn’t catch anything. He took his ritual bath each day and hooted and hollered at how invigorating it was; I did not.

One day, we decided to walk all the way up to Farewell Gap—it was a long hike with many, many miles at high altitude. My father was only a few years older than I am now, but he loved to walk, and did many miles that day. On the way back, we came to that same hillside, and that same soda spring. I don’t know how long it took us to find it. It wasn’t easy. But eventually, we found it and sat down. We were exhausted and happy. There was no bourbon that day, but just a little Tang in a recycled sandwich bag. We dipped our Sierra cups into the red clay basin of bubbly water, and began to make backcountry orange soda.

I can see my father sitting there, sipping it like it was bourbon and soda, laughing with honest exhaustion and thinking about how good life is. Laughing and thinking about how good life is. That was also a lesson, and of course, a gift.

If I am as fortunate as my father, I will one day visit that place with my own daughter, Lina. And maybe it’ll take us a while to find that soda spring. And maybe we will find it and sit there, sipping bubbly water in honest exhaustion. And if we do, I am sure that we will remember my father, her Zayde, and we will laugh, and think about how good life is.

Coleman Park Colla (1935-2025)

My father, Coleman Park Colla, passed away on September 3, 2025. He died peacefully, in his sleep. He was at peace with himself and was surrounded by many people who loved and admired him.

This is the obituary my uncle, Stan Colla, and I wrote for him.

Coleman was born on December 24, 1935, in Philadelphia, Pennsylvania to Stanley Albert Colla and Alice Adele Colla. He spent his childhood in Oakmont (now Haverford), Pennsylvania, where his grandparents and cousins lived nearby, and enjoyed summer months on the New Jersey shore with them. In 1949, his family moved to London, England, where his father’s company was helping with post-war reconstruction.

Upon returning to the United States in 1950, his family relocated to Buffalo, New York, where Coleman enrolled at the Nichols School. He excelled in school, particularly in math and science, and graduated as valedictorian of the Class of 1954. In his junior year, he was initiated into the secret society, Amun Ra. After high school, Coleman followed in his father’s footsteps by entering Dartmouth College, where he majored in Engineering. He joined the Theta Delta Chi fraternity and was elected president of it in his senior year. He was also elected to Casque and Gauntlet, a senior honor society. He graduated summa cum laude and Phi Beta Kappa with the Class of 1958.

While at Dartmouth, Coleman nurtured his love of the outdoors by joining the Dartmouth Outing Club, the oldest such collegiate organization in the country. As an upperclassman, he led freshman trips that introduced new students to Dartmouth’s outdoor surroundings, and he helped lead the building of Winter Carnival snow sculptures in the center of campus.

Coleman undertook a fifth year at Dartmouth during which he earned an MS in electrical engineering and was, again, the top student in his class. Upon graduating, Coleman drove across the country with a classmate to accept his first full-time job at Hughes Aircraft in California.

In 1961, Coleman married Leslie Collins, a native of Pasadena who had gone to Smith College. Coleman and Leslie lived together briefly in Orange County before moving to Los Angeles in 1962 to pursue a job opportunity at IBM. Soon thereafter, they relocated to Pasadena and gave birth to Phillip, the first of their children. Another son, Elliott, followed in 1965, and a daughter, Ashley, in 1970.

Coleman left IBM to join Standard Computer, a start-up company in Orange County and the family relocated to Newport Beach in 1967. After Standard Computer closed in 1970, Coleman worked at other companies before accepting a position at Rockwell International, where he worked almost continuously for the next three decades. Along the way, Coleman earned an MBA from Cal State Fullerton.

Coleman and Leslie divorced in 1981. In 1986, Coleman married Nadine Antin Rubin and later converted to Judaism, which he embraced wholeheartedly. Together, Coleman and Nadine lived in Studio City and Westlake Village before settling down in Park La Brea, the post-war Wilshire District development where Coleman and Nadine flourished. There, Coleman volunteered at a local Jewish food bank, attended services at a local synagogue, managed the community garden for the housing project, and published a delightful blog known as Coleman’s Mental Meanderings. Coleman was a voracious reader, an aficionado of Yiddish, and fan of the New York Yankees. He loved movies, listening to the sound of rain, and sharing meals with friends and family. He was also a serious student of the Torah, and attended multiple weekly drashes taught by Los Angeles’s most learned rabbis.

Coleman was preceded in death by his parents. He is survived by his wife, Nadine Antin-Colla; his three children and their spouses (Phillip and Tracy Colla, Elliott Colla and Nadia Mahdi, and Ashley and Neil Hafer); three stepsons, a spouse, and a partner, Adam Rubin, Matthew Rubin and Amy Kane, and Daniel Rubin and Christina Ioannou; as well as ten grandchildren (Amanda, Sarah, Chelsea, Lindsey, Zoey, Clara, Lina, Elior, Na’amah, and Asa). He is also survived by his brother and sister-in-law, Stanley and Judith Colla, and his cousin, Ada Claire King.

Coleman is interred at Mount Sinai Memorial Park in the Hollywood Hills.

Emile Habiby, The Six-Day Sextet

Emile Habibi was a giant of modern Arabic letters. Years ago, some students and I translated his post-1967 fiction, Sudasiyyat al-ayyam al-sitta. After watching our translation gather dust for the past eight years, I am pleased to present it to you here: The Six-Day Sextet. This is an open access translation—which means it is offered to you free of charge, for your personal use. Please read, print, distribute, and share as you like.

Genocide Denial is Genocide Acceptance

Today, we (Georgetown University Faculty and Staff for Justice in Palestine) held a vigil to honor the more than 20,000 children murdered by the Israeli military during the past two years. I spoke briefly about genocide denial. Here’s the text:

We are here today to honor the memory of the child victims of the ongoing genocide in Gaza. It is not being carried out in the name of Israel, but rather in the name of Jews and Jewish safety everywhere. And that is a travesty of the Jewish tradition. It is being carried out with American weapons, with American financial aid, and with American diplomatic aid.

What do you people think about Holocaust deniers? If you’re like me, you probably feel nothing but scorn for them.

I used to think that genocide deniers  were monsters. But the last couple years have taught me something about denial I never wanted to learn. I now know that for every atrocity, there are those who will deny it, diminish its evil, or explain why it had to be done. I now know that many good people will deny genocide, or act as if it’s not happening, even as it takes place before their eyes, even as it takes place with the full support of their tax dollars, even as it is done in their name. I know this because I have many genocide deniers among my neighbors, colleagues, friends, and in my own Jewish family. For many of them, ‘Never Again’ doesn’t apply to Palestinians.

I now understand that genocide denial is a common, even banal fact. This troubles me. Because genocide denial adds a second level of evil to the crime of genocide. Genocide is merely about the mass murder of people. Genocide denial goes further—it aims to kill the memory of that murder, so as to leave the door open to other genocides in the future.

I now know that it is far easier to tolerate genocide than to oppose it. It is easier to turn away from the murder and starvation of Gaza than to keep your eyes on it. I know what it is to wake up each day to news of fresh massacres—it turns your stomach, and crushes your ability to feel. I know how exhausting it is to grasp the scale of these crimes in a moral framework that values human life in a universal way. For to admit that a genocide is happening and that our leaders and institutions have a hand in it means that we have an obligation to act. And not just to condemn the crime of genocide with words, but to stop it from happening by deeds.

This genocide isn’t being done by Turks or Nazis, or Serbians or Rwandans. This time, the genocide belongs to us. Israel may be the one conducting operations on a day-to-day level, but this genocide is American-sponsored and American-armed, and it has been cheered on by the leadership of both our political parties, and by our legacy mainstream media.

Which means, this genocide is not far away. It is not foreign. It is American. We paid for it, and continue to pay for it. The problem goes beyond our status as tax-paying citizens. This same American-Israeli genocidal regime has an established, even privileged place on this campus, like it does on many others.

I am not talking here about the individuals within our community who have been cheering on murder, or our expert colleagues who explain why Palestinian deaths are deserved or don’t matter. I’m talking about how our institution invests in mass murder. Yes: like other colleges and universities, Georgetown remains financially invested in weapons manufacture and arms trading with Israel.

We should not be naïve about this point: we have been demanding transparency on this issue for many years now, only to be ignored. If Georgetown University had no holdings in the business of mass death, our leadership would be open and proud about the fact. Instead, they act in shame, hiding the books, overturning student referenda on BDS, and punishing students for posing good questions. So much for cura personalis when it comes to Palestinians.

By the same token, we should not be naïve about where our leadership stands on Gaza: just this summer, in a congressional hearing, President Groves bragged about forging ties with Hebrew University, a prestige institution that plays a central role in the surveillance, incarceration and mass slaughter of Palestinians living under a military occupation that is as old as I am. President Groves also boasted that our administration is working with the ADL, which used to be a noble civil rights organization, but is now a notoriously racist institution whose present mission is to repress all criticism of Israel on American campuses. If this relationship blossoms, it will take years for this university to recover its reputation as a place of serious and free inquiry.

What I am saying is that genocide denial is alive and well at Georgetown University. This institution invests in Israeli militarism and genocide and punishes students for asking questions about that fact.

Those most vociferously denying the genocide today will tomorrow admit that the genocide happened. They will say that it was unfortunate, or that we need to move forward. And they will urge us to turn the page on the past so we can build the future. They will encourage us to be realists, or not caught in the past. They will advise us to forget about bygones. They did this with the Holocaust, they did this with Indochina, they did this with Iraq—and they will no doubt do it once again with Gaza.

But that is intolerable. There is no future worth building if we cannot face a genocide in our present, especially when it is done in our name. Genocide denial is genocide acceptance. Genocide denial is genocide normalization. I do not want to live in a world where genocide is normal, and where genocide promoters rule the roost. Gaza deserves much better, and so does Georgetown.



Muin Bseiso, “The Besieged City”

trans. Ahmed Saidam and Elliott Colla


To the stars, the Sea tells the tale of a captive homeland,

While, with tears and moans, Night knocks like a beggar

On the doors of Gaza, which are shut upon the grieving people.

It stirs the living who sleep upon the rubble of years,

As if they were a grave disturbed by graverobbing hands.
 

The morning light nearly shows from the weight of pain,

As it chases the Night, still youthful and strong                                   

But now is not the hour of its coming or going

The mighty giant has covered its lofty head with dust,

Like the sea which is shrouded in fog, but not killed by it.


Dawn speaks to the city, confused and unanswering.             

Before her lies the salty sea. Within her, barren sands.      

While alongside her, the suspicious steps of the enemy.              

What does Dawn say? Have the roads to the homeland opened?        

So we may bid the desert farewell and walk toward the fertile valley? 


To the wheat stalks that have ripened and await harvest:                  

Suddenly they are given to fire, to scattering birds, to locusts.      

Night marches on them, dressing them in black on black.                     

And the river, rushing through mountain and valley,         

He casts his staff down upon the ruins and turns to ash.                    


Here she is, Beautiful Gaza, as she wanders through her  funerals, 

Between the hungry in their tents and the thirsty in their graves.    

And a tormented man, feeding on his own blood, squeezing roots for juice. 

These are mere images of humiliation: My Captive People, you should rise in anger!               

Their whips have written our fate across our backs.


Have you read about it—or are you still weeping over the lost homeland?  

Fear has bound your arms, and so you flee from the struggle.    

‘I have drowned,’ you say. ‘The wind has torn my sail!’                     

O you, wretched in an earth roaring with light:                         

Sing the songs of struggle, and join the long march of the hungry!

Source: Mu‘īn Bisaysū, Al-Aʿmāl al-shiʿrīya al-kāmila (Beirut: Dār al-ʿAwda, 2008), 42.

"المدينة المحاصرة"

للشاعر معين بسيسو

البحر يحكي للنجوم حكاية الوطن السجين 

والّليل كالشحّاذ يطرق بالدموع وبالأنين

أبواب غزة وهي مغلقة على الشعب الحزين

      فيحرّك الأحياء ناموا فوق أنقاض السنين

      وكأنّهم قبر تدقّ عليه أيدي النابشين


     وتكاد أنوار الصباح تطلّ من فرط العذاب

     وتطارد الّليل الذي ما زال موفور الشباب

     لكّنه ما حان موعدها وما حان الذهاب

     المارد الجبّار غطّى رأسه العالي التراب

     كالبحر غطّاه الضباب وليس يقتله الضباب

   ويخاطب الفجر المدينة وهي حيرى لا تجيب 

    قدّامها البحر الأجاج وملؤها الرمل الجديب

وعلى جوانبها تدبّ خطى العد، المستربب

    ماذا يقول الفجر هل فتحت إلى الوطن الدروب 

    فنوّدع الصحراء حين نسير للوادي الخصيب ؟

    

لسنابل القمح التي نضّجت وتنتظر الحصاد

    فإذا بها للنّار والطير المشرّد والجراد

    ومشى إليها الليل يلبسها السواد على السواد

   والنّهر وهو السائح العدّاء في جبل وواد

   ألقى عصاه على الخرائب واستحال إلى رماد


   هذي هي الحسناء غزة في مآتمها تدور

   ما بين جوعى في الخيام وبين عطشى في القبور

   ومعذّب يقتات من دمه ويعتصر الجذور

   صور من الإذلال فاغضب أيها الشعب الأسير

   فسياطهم كتبت مصائرنا على تلك الظهور


  أقرأت أم ما زلت بكّاء على الوطن المضاع ؟

  الخوف كبّل ساعديك فرحت تجتنب الصراع

  وتقول إنّي قد غرقت وشقّت الريح الشراع

  يا أيّها المدحور في أرض يضجّ بها الشعاع

  أنشد أناشيد الكفاح وسرّ بقافلة الجياع

Nuh Ibrahim, "What a loss, O Izz al-Din!"

Nuh Ibrahim (1913-1938) was arguably the leading poet of the 1936 Arab Revolution in British-occupied Palestine. In 1936, Ibrahim joined the Palestinian national liberation movement, joining the same brigades that al-Qassam had organized. It was around this time that Ibrahim published a collection of his nationalist (or militant) poems, which was quickly banned in Palestine. He was imprisoned for five months in 1937 following the publication of his poem, “Commander Dill,” which skewered the top British military commander in Mandate Palestine. In October 1938, Nuh and three other militants were traveling outside the village of Tamra when they were killed by a British patrol who threw their bodies down a well. Later, local residents retrieved and buried the bodies in the local cemetery.

Though Ibrahim was only 25 years old when he was martyred, his poems and songs (almost entirely in the Palestinian Colloquial, rather than Modern Standard Arabic) remain popular, having been long part of nationalist song repertoires, and performed by bands such as Firqat al-Ashiqeen.

“What a loss, O Izz al-Din”

by Nūḥ Ibrāhīm

trans. Ahmed Saidam and Elliott Colla

Izz al-Din—What a loss!

Sacrificed for your nation

Who could deny your bravery,

O Martyr of Palestine?


Rest in peace, Izz al-Din,

Your death’s a lesson for all.

Oh—if only you’d lasted

Chief among freedom fighters


You gave your life and wealth

For the independence of your country.

And when the enemy came to you

You resisted them with firm resolve.


You resisted them with a steady heart

And your enemies feared you

Has Palestine ever seen

Someone as devoted as Izz al-Din?


You formed a league for righteous struggle

To liberate the country

Its goal: Victory or Death!

And you gathered together fervent men


You gathered together great, brave men

And with your own money, bought weapons

“Let us go to struggle,” you said. 

“To defend the homeland and our Faith!”


You gathered together the very best of men

Holding onto so many hopes.

But treachery, my Man,

Played its role to give them power.


Betrayal played its game

And then the disaster came

Blood came up to the knees

And you would not surrender or yield


You roared, “God is great!”

Like a fierce lion

But fate decreed

The will of Our Lord


How sweet is death amidst struggle

Compared to a life of oppression. 

His praiseworthy men answered,

“We die so that Palestine may live!”


The body has died, but the idea lives on,

And blood never turns into water!

We pledge before God, My Brother

To die as Izz al-Din died.


Recite the Fatiha, Brothers,

For the souls of the homeland’s martyrs.

And register this, O Time:

Each one of us is Izz al-Din

Source: Nūḥ Ibrāhīm, Majmū‘at qaṣā’id Falasṭīn al-mujāhida (Damascus: Maṭba‘at al-I‘tidāl, N.D. [1939?], 49-50.

يا خسارة ، يا عزالدين

للشاعر نوح إبراهيم


(عز الدين) يا خسارتك 

رحت فدا لأمتك

مين بينكر شهامتك

يا شهيد فلسطين


(عز الدين) يا مرحوم

موتك درس للعموم 

آه لوكنت تدوم

يا رئيس المجاهدين


ضحيت بروحك ومالك 

لأجل استقلال بلادك 

العدو لما جالك

قاومتو بعزم متين


قاومتوا بقلب ثابت

والعدا منك هابت

فلسطين مين قال شافت

مثل غيرة (عز الدين)


أسست عصبة للجهاد 

حتى تحرر البلاد 

غايتها نصر أو استشهاد

وجمعت رجال غيورين


جمعت رجال من الملاح

من مالك شريت سلاح

وقلت هيا للكفاح

لنصر الوطن والدين


جمعت نخبة رجال

وكنت معقد الآمال

لكن الغدر يا خال

لعب دورو بالتمكين


لعبت الخيانة لعبة

وقامت وقعت النكبة

وسال الدم للركبة

وما كنت تسلم وتلين


كنت تصيح الله أكبر

كالأسد الغضنفر

لكن حكم المقدر

مشيئة رب العالمين


محلا الموت والجهاد

ولا عيشة الاستعباد

جاوبوه رجاله الأمجاد

نموت وتحيا فلسطين


الجسم مات المبدأ حي

والدماء ما تصير مي

منعاهد الله يا خي

نموت موتة (عزالدين)


اقروا الفاتحة يا اخوان

على روح شهداء الأوطان

وسجل عندك يا زمان

كل واحد منا (عزالدين)

Nuh Ibrahim, "The Arab and Zionist Debate"

Nuh Ibrahim (1913-1938) was arguably the leading poet of the 1936 Arab Revolution in British-occupied Palestine. In 1936, Ibrahim joined the Palestinian national liberation movement, joining the same brigades that al-Qassam had organized. It was around this time that Ibrahim published a collection of his nationalist (or militant) poems, which was quickly banned in Palestine. He was imprisoned for five months in 1937 following the publication of his poem, “Commander Dill,” which skewered the top British military commander in Mandate Palestine. In October 1938, Nuh and three other militants were traveling outside the village of Tamra when they were killed by a British patrol who threw their bodies down a well. Later, local residents retrieved and buried the bodies in the local cemetery.

Though Ibrahim was only 25 years old when he was martyred, his poems and songs (almost entirely in the Palestinian Colloquial, rather than Modern Standard Arabic) remain popular, having been long part of nationalist song repertoires, and performed by bands such as Firqat al-Ashiqeen.

“The Arab and Zionist Debate”

by Nūḥ Ibrāhīm

trans. Ahmed Saidam and Elliott Colla


The Arab: 

I’m an Arab, my Dears. 

At death’s embrace, cast me

To erase the Zionist’s name

And defend my country, Palestine,

From the schemes of settlers!


The Zionist:

I’m a well-known Zionist

In this world, I play an open game

Wiliness and bluff are all that I own

I must have Palestine!

Palestine must be mine!


The Arab:

 It’ll be yours by early tomorrow morning

` When woe and falling befall you

And you meet the Angels at the Gates.

On Judgment Day, you poor fellow,

That’s when Palestine will be yours!


The Zionist:

I’m a fleer, not a fighter

My daughters answer for me

With them, I never lose

Out of a ten times, I win nine

I must have Palestine!


The Arab:

Uff—I spit on those kind of men

Who boast with such words.

Your hopes are all in vain.

Your luck is awful, it’s rotten.

Time to leave, you misbegotten..

The Zionist:

Khabeebee, listen to my words,

No matter what I see before me,

A national homeland remains my goal..

To Zionize Palestine… 

Palestine must be mine!

The Arab:

You’ll never live to see it!

Go on being freshly plucked

A sheep pretending to be a lion,

You will see the fatal sign

If you stay here in Palestine.

The Zionist:

I’m sick of the whole world

And the lands that rejected me.

Now you are also chasing after me,

To take away my Palestine 

Land of my ancient bloodline.

The Arab:

What a load of nonsense.

Sounds like you got lost in a dream.

Palestine is Islam’s birthplace,

Cradle of Christ and Prophets, too.

Where’re you going, fool?

The Zionist:

I can’t leave it behind,

I must save my forest.

Either I win or I lose.

I won’t leave Palestine.

Palestine must be mine.

The Arab: You must go.

The Zionist: I won’t leave.

The Arab: Why are you still standing here? 

The Zionist: I’m not afraid.

The Arab: Consider how this will end.

The Zionist: Do whatever you want.

The Arab: Bam bam bam bam.

The Zionist:

What a loss! What a disaster!

I lost my money, all that I owned!

I’ve lost all of Palestine!

Source: Nūḥ Ibrāhīm, Majmū‘at qaṣā’id Falasṭīn al-mujāhida (Damascus: Maṭba‘at al-I‘tidāl, N.D. [1939?], 19-20.

"محاورة العربي والصهيوني"

للشاعر نوح إبراهيم

العربي:

أنا العربي يا عيوني

عند الموت ارموني

بمحي اسم الصهيوني

لاحمي بلادي فلسطين

من كيد المستعمرين


الصهيوني:

أنا الصهيوني المعروف

وامري في الدنيا مكشوف

رسمالي مكر وبلوف

ولازم أملك فلسطين

ولازم أملك فلسطين


العربي:

بمتلكها بكرة بكير

لما تشوف هم وتعتير 

وتقابل ناكر ونكير

يوم القيامة يا مسكين

حتى تملك فلسطين


الصهيوني:

بهرب انا ما بحارب

وبناتي عني بتجاوب

فيهم ما برجع خايب 

وبكسب بالمية تسعين

ولازم أملك فلسطين


لعربي:

أخ تفو على هيك رجال

بفتخروا بهالأقوال

خابت منك الآمال

وقعتك قطران وطين

ولازم ترحل يا لعين


الصهيوني:

خبيبي اسمع كلامي

مهما شفت قدامي

الوطن القومي مرامي

علشان صهيون فلسطين

ولازم أملك فلسطين


العربي:

والله عمرك ما بتشوف

ولازم تضلك منتوف

عامل سبع يا خروف

لازم تشوف غراب البين 

إذا بقيت بفلسطين


الصهيوني:

كل الدنيا زهقتني

 ومن بلادها رفضتني

وأنت كمان لاحقني

لتحرمني من فلسطين

بلاد أجدادي من سنين


العربي:

حاجة تخبص بالكلام

كنك غارق في المنام

فلسطين مهد الإسلام 

والمسيح والمرسلين

فين رايح يا مسكين


الصهيوني:

مش ممكن أرحل عنها... 

ولازم غابتي أنقذها

با بكسب يا بخسرها

ما برحل عن فلسطين 

ولازم أكسب فلسطين


العربي: لازم ترحل

الصهيوني: ما برحل

العربي: بعدك واقف

الصهيوني: أنا موش خايف

العربي: وقف شوف آخرتك

الصهيوني: اعمل انت اللي بدك

العربي: بم بم بم بم


الصهيوني:

آه يا خسارتي ويا مصيبتي

ضاع المال والراسمال

وراحت مني الحزيطة فلسطين


Nuh Ibrahim, “The Arab and Englishman Debate”

Nuh Ibrahim (1913-1938) was arguably the leading poet of the 1936 Arab Revolution in British-occupied Palestine. In 1936, Ibrahim joined the Palestinian national liberation movement, joining the same brigades that al-Qassam had organized. It was around this time that Ibrahim published a collection of his nationalist (or militant) poems, which was quickly banned in Palestine. He was imprisoned for five months in 1937 following the publication of his poem, “Commander Dill,” which skewered the top British military commander in Mandate Palestine. In October 1938, Nuh and three other militants were traveling outside the village of Tamra when they were killed by a British patrol who threw their bodies down a well. Later, local residents retrieved and buried the bodies in the local cemetery.

Though Ibrahim was only 25 years old when he was martyred, his poems and songs (almost entirely in the Palestinian Colloquial, rather than Modern Standard Arabic) remain popular, having been long part of nationalist song repertoires, and performed by bands such as Firqat al-Ashiqeen.

The Arab and Englishman Debate

by Nūḥ Ibrāhīm

trans. Ahmed Saidam and Elliott Colla


The Arab:

Hey History—record this, write it down.

Hey Tyrant—crush and torture us!

What goes up must come down.

You shall rejoice, My Palestine

The Englishman:

Write it down or not—whatever!

I’m a stranger to promises and honor.

I fear only force.

That’s how I govern Palestine


The Arab:

Where’s my justice, where’re my rights,

Mr. Clever Englishman?

We thought you were compassionate,

We thought you kept your promises.


The Englishman:

Hey Arab—Talk all you like.

Who will listen to you, poor man?

Shout as much as you want, I won’t hear.

My ears are plugged!


The Arab:

You burned my heart,

With your promise to the Zionists.

Will you doublecross us? 

Are you trying to destroy Palestine?


The Englishman:

There’s no going back on my promise to Balfour

I won’t give up the millions I got in return

Even if I have to escalate things with artillery,

airplanes and rifles!

The Arab:

Woe is me, My Oppressor

Your heart is hard and never softens

You think we’re animals?

Or just a nation of savages?


The Englishman:

Seems you don’t understand

The colonizers’ philosophy.

Wake up, if you’re still asleep:

We are a nation of excellence. 


The Arab:

Mr. Englishman—we fought with you,

When you came out victorious!

What happened to our hopes and demands?

To our independence in Palestine?


The Englishman:

No matter how much we offer and promise,

—We might swear a thousand oaths!—

We won’t change this policy

That we follow.


The Arab:

As long as you do not hear my voice,

And have no respect for the law,

I will take care of myself,

As the Lord is my support.


The Arab:

Where have you gone, Good People of Honor,

Good Muslim Kings?

Let me hear your voices thunder,

To save Palestine.


Source: Nūḥ Ibrāhīm, Majmū‘at qaṣā’id Falasṭīn al-mujāhida (Damascus: Maṭba‘at al-I‘tidāl, N.D. [1939?], 42-3.

محاورة العربي والإنجليزي

للشاعر نوح إبراهيم


العربي

يا تاريخ سجل واكتب

يا ظالم اطغى وعذب

لازم الدهر يقلب

وتنفرحي يا فلسطين


الإنجليزي

سجل مجل ما بعرف

ولا بفهم عهد وشرف

غير القوة ما بخاف

وهذا حكمي بفلسطين


العربي

وين العدل والحقوق

يا انجليزي يا فطين

كنا منفتكرك شفوق

وإنك عالعهد أمين


الإنجليزي

يا عربي احكي لتشبع

من يفهملك يا مسكين

مهما تصيح ما بسمع

حيث آداني مسدودين


العربي

قلبي منك صار محروق

بوعدك للصهيونيين

راح تصفينا بخازوق

وبدك تهلك فلسطين؟


الإنجليزي

بوعدي لبلفور ما برجع

ما بترك قبض الملايين

وان كترتها بالمدفع

والطيارة والمرتين


العربي

آه منك يا ظالم

قلبك قاسي ما بلين

بتفتكرنا بهايم

والا أمة متوحشين


الإنجليزي

الظاهر انك مش فاهم

مبادي المستعمرين

اصحى ان كنت نايم

نحنا أمة موصوفين


العربي

يا نكليزي حاربنا معكم

وخرجتو منصورين

فين أملنا ومطاليبنا

واستقلالنا بفلسطين


الإنجليزي

مهما عطينا ووعدنا

وحلفنا ألف يمين

ما منغير سياستنا

هاللي عليها ماشيين


العربي

ما دمت ما تسمع حسي

وما بتراعي القوانين 

أنا بدبر نفسي 

والمولى إلي معين


العربي

فينكم يا أهل النخوة

ويا ملوك المسلمين

سمعوني صوتكم يدوي

لإنقاذ فلسطين


Nuh Ibrahim, “Commander Dill”

Nuh Ibrahim (1913-1938) was arguably the leading poet of the 1936 Arab Revolution in British-occupied Palestine. Born into poverty in Haifa, Ibrahim studied at Haifa’s Islamic School where Izz al-Din al-Qassam, taught. After working with printing presses in Haifa and Jaffa, Ibrahim traveled to Baghdad for more training in the craft. He then moved to Bahrain to help train typesetters and printers. While living in Bahrain, he composed many poems and songs in vernacular Arabic, and developed a following while performing at private functions in Manama and Muharraq. Upon hearing the news of revolt in Palestine in 1936, Ibrahim returned home to join the guerrilla movement, joining the same brigades that al-Qassam had organized. It was around this time that he published a collection of his nationalist (or militant) poems, which was quickly banned in Palestine. He was imprisoned for five months in 1937 following the publication of his poem, “Commander Dill,” which skewered the top British military commander in Mandate Palestine. In October 1938, Nuh and three other militants were traveling outside the village of Tamra when they were killed by a British patrol who threw their bodies down a well. Later, local residents retrieved and buried the bodies in the local cemetery.

Though Ibrahim was only 25 years old when he was martyred, his poems and songs (almost entirely in the Palestinian Colloquial, rather than Modern Standard Arabic) remain popular, having been long part of nationalist song repertoires, and performed by bands such as Firqat al-Ashiqeen.


“Commander Dill”

by Nūḥ Ibrāhīm

trans. Ahmed Saidam and Elliott Colla

 

Hey, Commander Dill

Don’t think the nation’s grown tired

But since you’re following its affairs

Maybe you’ll be the one to fix things?

Since you’re an expert,

And an effective military leader

Who understands our whole cause,

You need no explanation.

Tell London what’s happened

And what is yet to come:

The Arabs are a nation of free men

Whose friendship you badly need.

 

So make it work, Mr. Dill

Perhaps you’ll fix it all…


Mister General—If you want

By force to change the situation

Then you must certainly grasp

That your request is difficult, impossible,

So take it with a bit of wisdom.

Pay us our due, Uncle

And give the nation what it demands

Of freedom and independence.

 

Manage it, Mr. Dill

Maybe you can fix things.


You came to a free Palestine,

To put down the Revolution.

And when you studied the situation,

You discovered how precarious things were.

You ought to make Britain understand,

So we may be spared its harm,

And reconcile with the Arab nation

With a prohibition on land sales and immigration


So get on it, Mr. Dill,

Maybe you’ll be the one to fix things?


As long as you’re in charge,

Then solve this problem and end this crisis.

Reach out your hand and take ours,

Take all your battalions away.

Fulfill your good-faith promises,

So we can erase this mistake.

This would be an honor for your regime

And the best plan of action.


Hop to it, Mr. Dill

Maybe you’re the one to fix it…


Source: Nūḥ Ibrāhīm, Majmū‘at qaṣā’id Falasṭīn al-mujāhida (Damascus: Maṭba‘at al-I‘tidāl, N.D. [1939?], 23.


قصيدة القائد دل

للشاعر نوح أبراهيم

 

يا حضرة القائد دل

لا تظن الأمة بتمل

لكن انت سايرها

يمكن على يدك بتحل

ما دمت رجل خبير

وقائد عسكري خطير

وقضيتنا كلها فهمتها

ما بلزم الك تفسير

فهِم لندن باللي صار

واللي وبعدوا راح يصير

العرب أمة أحرار

صداقتها لازمتكم كثير

 

ودبرها يا مستر دل

يمكن على يدك بتحل


إن كنت عاوز يا جنرال

بالقوة تغير هالحال

لازم تعتقد أكيد

طلبك صعب من المحال

لكن خدها بالحكمة

واعطينا الثمن يا خال

ونفذ شروط الأمة

من حرية واستقلال

 

ودبرها يا مستر دل

يمكن على يدك بتحل


جيت فلسطين الحرة

حتى تقمع الثورة

ولما درست الحالة

لقيت المسألة خطرة

بدك تفهم بريطانيا

حتى تكفينا شرها

وتصافي الامة العربية

بمنع البيع والهجرة


ودبرها يا مستر دل

يمكن على يدك بتنحل


ما دمت صاحب السلطة

حل هالمشكلة وهالورطة

ومد يدك وصافحنا

وما تخلي ولا أورطة

ونفذ وعود الشرف

حتى نمحي هالغلطة

للدولة هادا شرف

وأحسن مشروع وخطة


ودبرها يا مستر دل

يمكن على يدك بتحل



Tell Me What's going On

I have good news about your blood work

Your cholesterol looks good,

But your sugar is 5.9,

That isn’t pre-diabetic

But it’s heading there

Looks like you lost some weight since the last time you were here

Does that concern you

How are things at home

Any concerns with your sex life

How often

How long has it been

Are you eating well

Are you sleeping well

Do you ever feel sad

Do you ever feel despondent

So tell me what’s going on

 

I don’t know how to get through this

It is there when I wake up

And it is there when I go to sleep

Every day, a hundred or so

Sometimes more,

Here, there, young, old

Men, women, children, infants

In tents, basements, hospitals, and schools

On the beach and in the road

So many

You know

They stopped counting in February

 

He blinks and makes a note

I’m sorry to hear that

 

People are posting

They are posting videos

They are posting recordings,

Phone calls, clips, snippets of

Beheadings, immolations, mass graves

Girls are posting their final poems

Boys send last messages to mothers and sisters

To the rubble of their homes, their city, their land

An old man points to a crater,

            Or a missing limb

An orphan points at the sky

            Or a tattered kite

            Or a story

And then they are gone forever

No surviving family

Disappeared in broad daylight

Captured, recorded

But gone forever

 

This forever is still going,

You know,

They stopped counting in February

There’s a long pause

As he finishes his notes

Are you ready for your flu shot today?

I pay the co-pay and leave

 

Later, my shoulder starts to ache

Where the injection was

At dinner, a pretend-real fever

And actual symptoms of mock fatigue

I rub the sore muscle

And listen to the celebrations outside

 

My neighbors are dancing

My neighbors are singing

They have won

And now they are choosing

Their next Amalek.

(November 2024)