Why Do Palestinians in Gaza Support Hamas?

Unlike the Islamic State and other Islamist groups that lack local anchorage and are based on obsolete ideologies, Hamas has evolved into a political movement deeply rooted in Gaza.

Dr. Lorenzo Kamel
Lorenzo Kamel
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Palestinian supporters of Hamas during a demonstration in West Bank city of Nablus, August 4, 2014.
Palestinian supporters of Hamas during a demonstration in West Bank city of Nablus, August 4, 2014.Credit: AFP
Dr. Lorenzo Kamel
Lorenzo Kamel

The carnage witnessed in these last few days in the Gaza Strip carries with it a major lesson: Instead of turning Palestinians against Hamas, the Gaza blockade makes them more dependent on the group. But while most of the commentary is focusing on the Palestinians’ responsibilities for the election of Hamas in 2006 (it’s worth noting that over 53 percent of the population in the Gaza Strip is now under 18 years of age and thus didn’t vote), on Egypt’s role, or on analyzing who started this new round of violence, very few are concentrating on the historical roots of this tragedy.

The population in the Gaza Strip is mainly composed by families of Palestinian refugees. Many of them were expelled in 1948 from Najd, Al-Jura and Al-Majdal, present-day Or Haner, Sderot and Ashkelon (a city of Canaanite origins, that included, until 1948, al-Majdal). These villages were razed to the ground by the Israel Defense Forces to prevent the return of their inhabitants. The latters were transferred by bus to the camps and the cities that form the present-day Gaza Strip.

In the years to follow, several cases occurred in which refugees, or “infiltrators,” crossed the armistice lines to collect possessions and pick up unharvested crops, or to raid Israeli settlements adjacent to the Strip. In that phase, a number of Israeli fatalities occurred and, in historian Benny Morris’ words, “Israel’s defensive anti-infiltration measures resulted in the death of several thousand mostly unarmed Arabs during 1949-56.”

Despite the anger and fears connected to its tragic past, the population in the Gaza Strip remained largely apolitical and very hesitant toward the Palestinian Muslim Brotherhood, the precursor of Hamas.

The first local branch of the Muslim Brotherhood, already at the time composed by different factions, was established in Jerusalem in 1946. Its first representatives, however, arrived from Egypt in 1936 with the aim of encouraging the Palestinians in their struggle against the British strategy for the region and Jewish immigration.

In the 1950s and 1960s, the Brotherhood weakened due to the harsh repression carried out by Egyptian President Gamal Nasser. After the Six-Day War of 1967, the Palestine Liberation Organization (PLO) shifted increasingly toward violence and terrorism, a strategy that Hamas’s precursors did not embrace.

They chose instead to focus on social and cultural activities – benefiting for this from the tolerance of the Israeli authorities, which regarded them as a counterbalance to the main enemy, the PLO – in an environment that was increasingly turning toward religion. Between 1967 and 1987, the year in which Hamas was founded, two decades after the beginning of the Israeli occupation, the number of mosques in Gaza tripled from 200 to 600.

Hamas was created in 1987 during the outbreak of the first intifada. Its founder, the Al-Jura-born Sheikh Ahmed Yassin, established its movement out of the largely dormant Brotherhood’s Gaza branch and with the aim of assuming a driving role in the revolt of 1987.

The organization carried out its first attack against Israel in 1989, killing two soldiers. Sheikh Yassin was sentenced to life in prison and 400 Hamas activists were deported to the Israeli-occupied South Lebanon, where Hezbollah and Hamas established their ties.

Iz al-Din al-Qassam, Hamas’s military branch, was established in 1991. Two years later, they started to carry out terrorist attacks in the West Bank, and from April 1994 – two months after the massacre perpetrated by Baruch Goldstein in a mosque at the Tomb of the Patriarchs – they began their suicide bombings inside Israel. Anti-Semitic statements by several Hamas members and clerics, similar to those included in the Hamas Charter of 1988, since then became increasingly common.

In March 2004, Sheikh Yassin was killed by an Israeli missile strike. Hamas survived and began to participate in the electoral process, gaining increasing support among the local population, mainly thanks to its social activities and the effects of the Israeli occupation.

Following Hamas’ victory in the 2006 Palestinian legislative elections, Ismail Haniyeh, the newly elected prime minister, sent a dispatch to U.S. President George W. Bush, asking to be recognized and offering a long-term truce with Israel and the establishment of a border on the lines of 1967. His message, as a similar one sent to the Israeli authorities, remained unanswered. A similar destiny was reserved in the same months for the Arab League's peace initiative.

As in the case of the Likud Charter of 1999 (whose main principles, including the rejection of a Palestinian state, have never been retracted), also Hamas was still far from being ready to recognize the State of Israel, but was willing to adopt a pragmatic approach.

Prime Minister Ehud Olmert's decision to respond to Hamas’ takeover of Gaza with a blockade played into the hands of the organization’s military wing. Furthermore, the failure of Hamas’ political wing to remove the Israeli closure undermined any attempt to explore pragmatic solutions.

“The differences between the party’s platform and the Islamic Charter [of Hamas]”, in Menachem Klein’s words, “do not represent an attempt at deception or the empty and unconsidered use of words. They are a product of a change and modification of lines of thought as a part of the process by which Hamas has become a political movement.”

Hamas’ pragmatic evolution could be seen also in the phase following the implementation of the Egypt-brokered cease-fire of 2012, that was supposed to end or significantly ease the closure of Gaza and to guarantee Israel’s security needs. During the three months after the agreement, only one attack (two mortar shells) occurred. In the same period, Gaza suffered regular incursions and the local population, as recorded by the Israeli NGO Gisha, was once again prevented from conducting a normal existence.

The point of dredging up this complex history is not to deny Hamas' responsibility for its actions: Its rockets threatening Israeli cities are immoral and counterproductive. Furthermore, several Hamas leaders and sympathizers have often focused on opposing Israel on principle, rather than in ameliorating the conditions of the Palestinian people.

Finally, Hamas has frequently misdirected the Palestinian cause from one where Palestinians demand their legitimate right to a state, or at least to full rights (full citizenship), to an inter-Palestinian quarrel between Hamas and Fatah, or a Gaza-Egypt dispute over the Rafah crossing.

But Hamas’ responsibilities cannot be detached from its context and from the role played by Israel in the entire process. Contrary to the Islamic State (formerly ISIS) and other similar groups, devoid of deep anchorages in the local societies and based on obsolete ideologies, Palestinian factions are firmly rooted in the history of their land. They are the product of some wrong decisions, but also, if not especially, of a century of suffering, oppression, and a long-standing quest for self-determination.

Any solution that will not address each of these issues is doomed to fail.

Dr. Lorenzo Kamel is a research fellow (2013/14 and 2014/15) at Harvard University’s Center for Middle Eastern Studies.

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