Assassinations from the Israeli and Palestinian perspective

69% of the Israeli public expressed their approval of the assassinations, according to a recent opinion poll published by an Israeli media outlet. Perhaps it was one of the few scenes in which we see the Israeli public distributing sweets after the assassination of Ismail Haniyeh, in a highly local, unusual behavior.

According to the Israeli vision, assassinations are meant to spread panic, confusion, and shock the heart. Assassinations - according to the Zionist movement, which has practiced this behavior since the 1930s - lead to fear, and fear leads to moderation, isolation, hiding, changing direction, changing behavior, or leaders, or all of these combined. Assassinations, as the Israeli security establishment sees them, work to disrupt, prevent communication, and obstruct the accumulation of experience, the vertical and horizontal extension of the idea, and the stability of the direction. Killing the leader or commander - in the opinion of this system - is the destruction and termination of the idea, its owner, its legacy, and its approach.

Assassinations are used - according to the official Israeli narrative - to promote the idea of quick revenge, and the instinctive response that leads to ecstasy, and a feeling of victory and accomplishment. This is why Israeli leaders have always resorted to using this method to achieve a show of force, and to achieve marketing, promotion, and success in elections. This is why assassinations have a large aspect of populism, control of press headlines, and arouse astonishment and cries of admiration.

Despite the legal, humanitarian and even political risks involved in assassination, Israel relies on public and secret pressure on all parties to remain silent or even implicitly support it to overcome this. In the event of a scandal, Israel is one of the entities most capable of justifying and offering settlements. Although Israel is an entity recognized by the United Nations, and could have ended the assassinations as a means of eliminating its enemies, it did not abandon this method on the basis that Israel is the best at understanding the mentality of the people of the region, in a colonial cognitive display in which it claims that the Israelis understand better than any other party the mentality of the region, which believes only in force and submits only to force. This is a colonial, supremacist vision par excellence that has been proven wrong for the millionth time.

Finally, Israel believes that its assassinations are “right, moral, and necessary,” and there is no need to apologize for them, or even stop using them. They are a means that may not end the conflict, but they are an effective means of settling scores, neutralizing enemies, and silencing those it wants to silence.

For the Palestinians, assassinations are certainly painful, and have a horrific impact that prompts questioning, the desire to self-flagellate, and raise embarrassing and provocative questions. For the Palestinians, assassinations are like a forced pause for accountability and questioning, to reconsider everything, to get angry again, and to stock up on everything that has passed and everything that will come. Here, a person stands before his fate and destiny. He may feel helpless, weak, and helpless, but with the strength of the victim and his amazing latent capabilities, he extracts from his deepest depths everything that keeps him alive, persevering, and continuing. The Palestinian kneads his sadness, anger, and anguish, to bake from them on the fire of his hope and pain the pie of livelihood and the nature of life. Assassination turns into something that can be understood and dealt with, and then overcome in a strange mechanism that the executioner cannot understand.

The act of assassination quickly becomes part of life itself, as if it is the price of continuity and survival, as if every group in the world must have names and songs to protect its heart from melting or exploding. The victim is so strong that it also uses its sorrows as another excuse for survival. The victim’s strength is that it can adapt, transform and take shape, and has an infinite capacity to dance again in the squares, on the hills and under the shade of the trees.

Doesn't this explain the survival of minorities, small groups, and forgotten and marginalized cultures, let alone peoples who have given the world light and ablution!!

Israel believes that its assassinations are “right, moral, and necessary,” and there is no need to apologize for them, or even stop using them. They are a means that may not end the conflict, but they are an effective means of settling scores, neutralizing enemies, and silencing those it wants to silence.