الجمعة, أكتوبر 18, 2024
الجمعة, أكتوبر 18, 2024
Home » إخراج “الموت الفلسطينيّ” بعدسة إسماعيل ناشف

إخراج “الموت الفلسطينيّ” بعدسة إسماعيل ناشف

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فسحة / عرب 48 /مجد أبو عامر

يتكرّر مشهد الموت الفلسطينيّ بصورة يوميّة غير منقطعة، وإن أردنا تحديدًا مفصّلًا لبدء كثافة هذا الموت وتجلّياته، فستكون نكبة 1948 المَعْلَم الزمانيّ لذلك، بما تحمله من إطار دلاليّ حسّيّ، موتيّ وِلاديّ. لكن، كيف يمكننا فهم الجماعة الفلسطينيّة بوصفها مجتمعًا مستقلًّا، دون وجود حيّز مادّيّ لها؟

في ذلك يقدّم الباحث والناقد إسماعيل ناشف مقاربته لفهم المجتمع الفلسطينيّ، من خلال تفكيك العلاقة بين طرائق الموت المختلفة وفهمها، وما يرافقها/ ينتج عنها من ولادات، وإعادة إنتاج تشكيلات مختلفة من الوجود الفلسطينيّ كجماعة فاعلة تاريخيًّا، بعد ذلك يجيب عن سؤال “كيف يحيا/ يولد/ يعود الفلسطينيّ؟”، من خلال سؤال “كيف يموت؟”.

وهذه القراءة محاولة لالتقاط الاختزالات في هذا السرد المكثّف، وتقديم الخُلاصات الممكنة لأطروحته الصادرة في كتاب “صور الموت الفلسطينيّ” عن “المركز العربيّ للأبحاث ودراسة السياسات” عام 2015، الواقع في 104 صفحات من القطع الصغير.

مشهد أوّل: يولد ميتًا… أم يموت مولودًا؟

“الموت نهاية واحدة … الموت هو البدايات كلّها”، بهذه الجملة الشاعريّة يفتتح إسماعيل ناشف أطروحته، ملتقطًا “صور موت الفلسطينيّ”؛ فحسب ناشف، موت الإنسان لا يجري بطريقة عشوائيّة، بل من خلال نسق سلوكيّ يحدّده النظام الاجتماعيّ، وبالتالي يدرس ناشف المجتمع الفلسطينيّ من خلال طرائق موته الّتي يحتّمها هو – أي المجتمع – وذلك محاولةً لتحديد ملامح هذا المجتمع، الّذي عاش – وما زال – سلسلة متتالية من التفكّك والتشكّل، خاصّة بعد رحلات التشتّت والهجرة، الّتي أذابت مبناه الزمكانيّ المادّيّ؛ فأصبح في حيّز مغاير عن المجتمعات الأخرى، ووجوده الاجتماعيّ صار على هامش مجتمعات أخرى؛ لذا فدراسته تختلف بطبعها، وفي ذلك يرى ناشف أنّ الوجود الاجتماعيّ الفلسطينيّ الحاليّ، لا يمكنه الانفكاك عن الامتداد البنيويّ – الزمنيّ، الّذي شكّله حدث نكبة 1948، والّذي “يواصل النظام الاستعماريّ الصهيونيّ، بتفعيل سيناريو عام 1948، على كلّ واحدة من جماعات المجتمع الفلسطينيّ الناتجة من النكبة: الشتات، والمناطق المحتلّة في عام 1948، والضفّة الغربيّة، وقطاع غزّة”.

وهو هنا لا يقرأ الموت بوصفه واقفًا على ضفّة الحياة، بل يتغيّا بعدسة الموت شكلها ومعناها، “فالموت بطريقة القتل ولادةٌ، مقارنةً بالقتل الّذي يؤدّي إلى الموت”؛ فهو يمسك بسيور الولادة، بانتشال المجتمع الفلسطينيّ من مشهد فعل القتل النظاميّ الممارس عليه؛ وبذلك يفسّر تشكّل اسم الفلسطينيّ من إجرائيّة موته الّتي تُحييه، ويعرّف الاغتيال – بوصفه الأداتيّ التقنيّ المتقَن – تسجيلًا لولادة المرشّح التالي لقنّاصته. وحتّى عندما يقف سؤال “كيف مات؟” على المسرح، يراه ظلًّا لسؤال “كيف يجب أن يحيا؟”.

ولأنّ النظام الاستعماريّ الصهيونيّ احتكر ممارسة موت الفلسطينيّ، وقتلَ الفلسطينيّ – كلّ فلسطينيّ – مادّيًّا واجتماعيًّا في لحظة 1948، وصارت هذه الممارسة – الموت الجماعيّ – تفصَّل على مقاس الولادات باختلاف أنساقها، تصبح فكرة العودة ترجمة لتحرير “إدارة شؤون الموت الفلسطينيّة”، من خلال تشكيلة الولادات التاريخيّة المختلفة؛ أي إعادة إنتاج الجماعيّة الفلسطينيّة؛ لأنّ “العودة – بوصفها قُطبًا تدور حولها آليّات شتّى من إنتاج المعاني – تُشكّل مجتمعة ما هو فلسطينيّ”، ولأنّه في نهاية المسار تُعرّف المقاومة بأنّها “شكل تاريخيّ محدّد من أشكال العودة المتعدّدة”. وفي هذه الدراسة، يبحث ناشف هذه المقاومة/ العودة، بتتبّع ثلاثة أطوار/ ثلاث ذوات – بموجب نوع موت الفلسطينيّ – منها: الضحيّة، والشهيد/ الشهيدة، والاستشهاديّ/ الاستشهاديّة، كاسرًا بذلك براديغم “الموت نهاية”.

مشهد ثانٍ: ثلّاجة الوِلادات

ما يجعل ممارسة الموت الجماعيّ تخفق بنيويًّا، هو تكرار تشكيلة الولادات مع كلّ ممارسة؛ ولبحث المجتمع الفلسطينيّ، يقرأ ناشف العلاقة الجدليّة بين أنواع القتل الجماعيّ، والولادات الفلسطينيّة فيها، من خلال حوادث ما بعد نكبة 1948؛ فالقتل المنظّم للفلسطينيّ استمرّ على طريقة المجزرة، كونها تذيب الوجود الجماعيّ المادّيّ، وتجعل الجماعة تخرج من جماعيّتها السابقة؛ إذ تتلو كلّ مجزرة، محاولة صنع هُويّة جديدة خاضعة لإطار اللافلسطينيّة – لقتل مَنْ لم يمُت جسديًّا – وذلك عن طريق هيئات إدارة شؤون الجماعة. والمحاولة الأولى لتحرير إدارة شؤون الموت الفلسطينيّ، كانت مع النهضة الفلسطينيّة الأولى بعد نكبة 1948، وذلك بمأسسة الشأن الفلسطينيّ بشكل فاعل اجتماعيًّا وسياسيًّا وعسكريًّا. ويعرّف ناشف الاقتصاد السياسيّ الوطنيّ للموت الجماعيّ الفلسطينيّ، بأنّه “نوع من ترجمة بنية العودة إلى مشروع ولادات، ذي مسارات للممارسة الإراديّة للموت عن طريق القتل، وفي أشكال موت أخرى، بهدف تحقيق العودة”؛ وبذلك يرى أنّه لكي يتحرّر الفلسطينيّ – ويحرّر كلّ ما فيه – بالعودة التامّة إلى فلسطين، عليه أن يستثمر كلّه في موته؛ لأنّ الموت هو مَنْ صاغ الجماعة، بدءًا بطبيعة النظام الاستعماريّ المبنيّ على العنف التفكيكيّ والإحلاليّ، المشتقّ/ الممتدّ من النظام الرأسماليّ.

وإلى جانب هول المجزرة – بإعادتها الفلسطينيّ إلى لحظته النكبويّة – برزت آليّات استهداف النخب من اعتقالات سياسيّة واغتيالات، ويرسم ناشف العلاقة بين الاغتيال – الاعتقال والمجزرة، كونه “يؤدّي استهداف النخب بالاغتيال والاعتقال إلى إيجاد حال من ’المواجهة‘، تُبنى في خلالها آليّات المجزرة، بوصفها نتيجة تسلسل ’حرب‘ ما، و/ أو ’انتفاضة عارمة‘”، ويعطي مثالًا على ذلك، ما حدث يوم الأرض 30 آذار (مارس) 1976. ويربُط ناشف بين آليّات السوق واستخدام العنف، بوصفها تفكيكًا للبنية التحتيّة للجماعة الفلسطينيّة في الضفّة الغربيّة وقطاع غزّة، وذلك بمصادرة الأرض، ومن ثَمّ إجبار الفلسطينيّ على العمل فيها، على اعتبارها سوقًا إسرائيليّة.

وبتتبّعه لخريطة الموت الجماعيّ الفلسطينيّ، يجد ناشف أنّ ما يحكم الموت الجماعيّ – أي اغتيال الجماعة بإلغاء فاعليّتها في التاريخ – يكمن في “فكّ الارتباط بين عناصر الجماعة الأساس، كلّ جماعة قوميّة حداثيّة: الجسد؛ والفضاء؛ والزمان”، وتمثّلات فلسطنة الرواية الجمعيّة للجماعة الفلسطينيّة، جاءت جرّاء تراكم ممارسات فكّ الارتباط هذا. واستمرّ المبدأ الشموليّ ذاته في تفكيك المتتالية المعماريّة – المادّيّة للجماعة الفلسطينيّة، والعلاقات بين عناصرها؛ ليُبنى على ركامها “بنية شعوريّة بأنّ الجماعة الفلسطينيّة أصبحت زائدة، وبأنّها إرث من الماضي، ما عاد ثمّة حاجة إليه، وتحديدًا ما عاد الفلسطينيّون بوصفهم أفرادًا بحاجة إلى جماعتهم ليعيشوا”، ويدلّل على ذلك، بما يقوم به النظام الاستعماريّ من تفكيك مبنى البيت – بوصفه الملجأ الشرعيّ المسموح به – بتحويله إلى حظيرة ذات طابع أوّليّ؛ أكل وجماع وعمل على هامش السوق، وكذلك الدمار الممنهج ونوعه في الحرب على غزّة 2009، بنزع الحال الوظائفيّة من المعماريّة المادّيّة. وما كثّف الممارسة الشموليّة هذه، ارتباطها بتقنيّات تكنولوجيّة رقميّة؛ إذ أصبحت الشموليّة إجراء عاديًّا، يستمدّ وجوده من البنية التقنيّة للنظام الاستعماريّ.

ويقرأ ناشف العمل الفلسطينيّ الجماعيّ، الّذي أفضت إليه تكنولوجيا الموت الشموليّة، بالارتداد إلى المعماريّة المادّيّة للسؤال عنها، ومن ثَمّ سؤالها عن الخلاص، حيث تحوّلت حلبة الصراع من الوعي الجماعيّ، إلى فضاء المعماريّة المادّيّة؛ وذلك من خلال طورين: يتمثّل الأوّل في الانغماس الاستهلاكيّ الشامل فيها؛ وذلك كي تستمرّ الحالة النظاميّة في وجودها السياديّ، وهو المنطق الّذي تعمل به السلطة الوطنيّة الفلسطينيّة، لكنّها بعملها لم تعد مرتبطة بالمعماريّة المادّيّة، بل اقتصر دورها على تقديم خدمات مادّيّة قبل معماريّة؛ “فنرى أنّ مَنْ كان مفترضًا أن يمثّل الجماعة الفلسطينيّة، أصبح موظّفًا إجرائيًّا في النظام”، وهي بذلك انخرطت كأجير منظومة الموت الجماعيّ، الّتي أسّسها النظام.

أمّا الطور الثاني – المتزامن مع الاستهلاك الشامل، حيث يمثّل الوجه الآخر للبنية – فهو النقض الشامل للمعماريّة المادّيّة بالمستوى الوظائفيّ؛ أي إلغاء معماريّة المنظومة الاستعماريّة، بردّها إلى حال لاوظائفيّة – وبالقفز عن الوسيط المعماريّ – من خلال المقاومة اللانظاميّة، بالجسد الفرديّ والجماعيّ، ومن ثَمّ إعادة تشكيل حلبة الصراع.

مشهد ثالث: الموت بوصفه قابِلَة الولادة

كون التشكيلة الاجتماعيّة – الاقتصاديّة الفلسطينيّة، لا يمكن تناولها باستخدام المعايير المتعارف عليها أكاديميًّا؛ لعدم وجودها في مجتمع مادّيّ واحد، يبحثها ناشف من منظور ثلاثة أطوار – بوصفها فعل إنتاج مادّيّ دلاليّ – تشكّل هيئة الحضور الاجتماعيّ التاريخيّ الفاعل، يُفهم من خلالها طرائق عمل الأجزاء المختلفة للجماعة الفلسطينيّة، وهي: الضحيّة، والشهيد، والاستشهاديّ.

المؤدّي الأوّل: الضحيّة

تفهم الضحيّة ذاتها وعالمها، عن طريق آليّات العمل الّتي تُنتجها، بدءًا بالاعتراف والإعلان – وهنا تضطرّ الضحيّة إلى الاعتراف بالجاني، حتّى يُعترف بها – ومن ثَمّ “تفعيل منظومة أخلاقيّة – مادّيّة: مساعدات وتبرّعات ومِنح وحال قانونيّة مؤقّتة وإقامة في فضاءات بينيّة”. ومن خلال ردّ المعماريّة المادّيّة إلى حال لاوظائفيّة، تتبيّن حالان أُنموذجيّتان للضحيّة – ومردّ هذا التمييز، التركيز على “عمق الحدث النكبويّ وشموليّته؛ أي شكل الموت كمُعرّف لشكل الحياة الّذي حلّ بالجماعة الفلسطينيّة” – الأولى فيها تفكيك كامل للمتوالية المعماريّة المادّيّة الفلسطينيّة، من الجسد البيولوجيّ إلى الحدود والمعابر الّتي تربطه بالعالم الخارجيّ، وتفكيك الجسد الفرديّ هنا؛ يؤدّي إلى الخروج الفرديّ المطلق – أي يشكّل بنية الغياب – وإن كان لم يقع على غيره ممّن بقي، إلّا أنّه – تراكميًّا – يزيد من فاعليّة النظام الاستعماريّ. وهذا التفكيك الباني لهيئة غياب الجماعيّة الفلسطينيّة، ينفي إمكانيّة العودة الفلسطينيّة بمستوييها: “العودة الفعليّة الجماعيّة لفلسطين الانتدابيّة، والعودة بما هي إعادة تشكيل الجماعة الفلسطينيّة الفاعلة”؛ فيُفهم/ يحلّل تفكيك الجسد البيولوجيّ لهيئة الضحيّة الجماعيّة، “كتفكيك لجلّ حلقات المتتالية المعماريّة المادّيّة إلى حال لاوظائفيّة”.

أمّا الحال الأنموذجيّة الثانية للضحيّة، فتكون بالإبقاء على الجسد البيولوجيّ، مع تدمير للحلقات الأخرى للمتوالية، حيث يقيَّد الجسد في العمل بشكل وظائفيّ؛ أي ردّه إلى النظام الحسّيّ – الإدراكيّ؛ أي الحضور الجسديّ – المادّيّ؛ الأمر الّذي حال دون انتقاله من حالة الموت الجماعيّ الوظائفيّ إلى إعادة إنشاء الجماعة. وتجري عمليّة “توفير ضحايا جدد و/ أو تثبيت الضحايا القائمين بنيويًّا في موقعهم العلائقيّ”، حتّى لا يفنى الجسد البيولوجيّ للضحيّة، لتستمرّ ولادة الجاني/ النظام. وينتقد ناشف في هذا السياق، العمل الجماعيّ الفلسطينيّ؛ إذ لم يعمل على نفي الجهاز المادّيّ – البيروقراطيّ، ضمن إدارة شؤون الموت الجماعيّ الفلسطينيّ، إنّما حاول امتلاكه وإدارته؛ أي ليترقّى إلى ضحيّة ذات سيادة، “بل تعدّى ذلك إلى تأصيل فهم جماعيّ للذات كضحيّة”، ما يسمّيه ناشف “الهيئة الإعلانيّة”؛ وبذلك لم يخرج الفعل الجماعيّ الفلسطينيّ، من المنظومة العلائقيّة: النظام الاستعماريّ – هيئة الغياب – هيئة الإعلان.

المؤدّي الثاني: الشهيد

يعرّف ناشف منظّمة التحرير الفلسطينيّة”، بوصفها “أُسّست لإنشاء جهاز مادّيّ – بيروقراطيّ فلسطينيّ، يعمل على إدارة شؤون الموت الجماعيّ الفلسطينيّ، الّذي يعمل على إعادة إنتاج المجتمع الفلسطينيّ جسديًّا ورمزيًّا في شكل جماعة وطنيّة، وتطوير مسارات العودة من خلال الكفاح المسلّح”. وكون الجماعة الفلسطينيّة لم توجد إلّا بتمثيلها في هذه المنظّمة، المحتكِرة لوسائل إعادة إنتاج الشأن الفلسطينيّ – بما فيه العنف التحرّريّ – والّتي لم تمكّن عودة كلّ فلسطينيّ، جاءت منظومة الفدائيّ، المعرَّف بمعيار موته شهيدًا.

والموت شهيدًا يعني الانتزاع الرمزيّ و/ أو الجزئيّ، لسيطرة النظام على إدارة شؤون الموت الجماعيّ الفلسطينيّ، والشهيد يكون شكل موت يحدِّد شكل حياة للفلسطينيّ؛ أي يُنتج قيمة استعماليّة للعودة الفعليّة النافية للنظام الاستعماريّ. لكن في حال ترجمة الشهادة إلى قيمة تبادليّة، قابلة للتداول بشكل رأسمال رمزيّ للتمثيل – من خلال المؤسّسة المادّيّة – البيروقراطيّة – تعلو قيمة المؤسّسة المستثمرة في الكفاح المسلّح ويغيب الشهيد. وهذه المؤسّسة غيّبت هذا الغياب، “من خلال فصل حادّ بين الشهيد الفعليّ بما هو حدث عودة، وحضوره البهيّ والسامي المتداول حسب دورة الإنتاج الفلسطينيّة”. وسقطت منظومة الشهيد، ومعها انتهت العودة الفعليّة، من خلال العودة الرمزيّة والجزئيّة، جرّاء النقاش الحادّ بين قادة الانتفاضة، إن كان هدف الانتفاضة التحرّر أو الدولة، الّذي حُسم للدولة، وتبعه إعلان الاستقلال في الجزائر، في عام 1988.

ويفسّر ناشف تداول هيئة الشهيد – بوصفها صورة مُثلى للموت – ونسبها إلى كلّ مَنْ يُقتل في مواجهة النظام الاستعماريّ، حتّى لو لم يعمل فدائيًّا، سواء في المظاهرات والسجون، وكذلك لمن لا يموت في مواجهة النظام، بأهمّيّة قيمة الشهيد في تشكيل رأسمال رمزيّ، وكذلك لبهتان العمل الفدائيّ الحامل للشهادة.

المؤدّي الثالث: الاستشهاديّ

تشكّلت عودة هيئة الغياب – بسقوط الشهادة كإمكانيّة عودة فعليّة – في هيئة الاستشهاديّ، كآليّة عمل تُنتج مسارات العودة الفعليّة. والاستشهاد هنا، ينتشل هيئة الغياب، مُعيدًا للجماعة الفلسطينيّة إدارتها للعودة الفعليّة؛ فقد حلّ الاستشهاديّ محلّ الشهيد، لحلّ مُعضلته بنفي الغياب، كون الفدائيّ غالبًا لا يعود عند ذهابه لتأسيس مسلك عودة؛ أي يذهب إلى العودة بلا عودة، وبالتالي يُؤزّم غيابه منظومة التمثيل والتداول، فعلى عكس الشهيد الّذي يفصل بين جسده وأداة القتال، يتشكّل الاستشهاديّ بمادّة الغياب، إذ يختار جسده البيولوجيّ أداة للقتال؛ أي يقرن بين المادّة والأداة والآليّة. “وهكذا لم يستهدف الاستشهاديّ ممثّلي النظام الاستعماريّ من عسكر واقتصاد، بل سعى إلى ردّ حلبة الصراع إلى الأجساد البيولوجيّة الاستعماريّة، بكونها الحامل العينيّ للنظام؛ فالاستشهاديّ يخرُج من جسد جماعته، حرفيًّا ومجازًا، المُرشَّح دائمًا للخروج المطلق القسريّ، ليدخل في الجسد الاستعماريّ، ليقوم بإخراج جسده والجسد البيولوجي الاستعماريّ بشكل مطلق وإراديّ (من جانبه) وقسريّ للنظام من مسرح الفعل التاريخيّ”. وما يميّز الاستشهادي أيضًا، أنّه لا يسعى إلى امتلاك إدارة شؤون الموت الجماعيّة الفلسطينيّة فحسب، بل إلى امتلاك شؤون موت جماعة المستعمرين ونظامها.

ويرى ناشف أنّ العمل الجماعيّ الفلسطينيّ، الساعي إلى إعادة إنتاج الفلسطينيّ – مادّيًّا وبيولوجيًّا، اجتماعيًّا وثقافيًّا – في مختلف أماكن وجود الجماعة الفلسطينيّة، لم يخرج عن هذه الهيئات الثلاث: الضحيّة والشهيد والاستشهاديّ، وحتّى في تبدّل العلاقات بينها، فإنّ بروز هيئة يعني احتواءها للهيئتين الأخريين؛ كونهما تصوغانها فتتولّد منهما.

مشهد إضافيّ (لا نهاية سعيدة): الموت الفلسطينيّ بنظّارة الجَمال

يبحث ناشف في تحديد ملامح الذائقة الحسّيّة، والمنظور الجماليّ للموت الفلسطينيّ – لا لتجميل العنف – إنّما لفهم الآليّات الّتي يعبّر بها الفلسطينيّ عن موته، بما هو تعريف له، وللإشارة إلى عمق تجذُّر بنية الموت، كقاعدة تشكيل للحياة الفلسطينيّة؛ فالضحيّة تعتمد في ذائقتها الحسّيّة على المشاهدة العينيّة والشفاهة، وبذلك ينعكس لديها المنظور الجماليّ للعالم، بالثبات المادّيّ الشكليّ المباشر والمكتمل. وكون “الجماعة الفلسطينيّة لا ترى هيئة الشهيد، بل تتخيّله وتعيد بناء ذاتها، من خلال تتبّع السمات الصوريّة والسمعيّة والسرديّة للشهيد”؛ فالذائقة الحسّيّة لهيئة الشهيد، تعتمد على المخيال الجمعيّ بالاتّصال المباشر، بين ما هو خطابيّ تمثيليّ، والجمع العينيّ المدرك حسّيًّا بطريقة مباشرة. أمّا المنظور الجماليّ للاستشهاديّ، فيتراوح بين النفي والتحوّل، بما يحمله من شموليّة الحضور الحسّيّ، وشموليّة الغياب، لتحقيق الحضور المطلق النافي للنظام كاملًا.

وبتتالي هذه المشاهد الأربعة، وتشغيلها أفقيًّا على الشاشة الفلسطينيّة، يُمكننا فهم النظام الاجتماعيّ الفلسطينيّ، وعمليّات إعادة إنتاج الذات الفلسطينيّة، وتفاعلات الجماعة الفلسطينيّة مع أنواع القتل المتعدّدة، وأطوار المقاومة/ العودة، الّتي يعمل من خلالها الفلسطينيّون في هيئة جماعة، لتحرير إدارة شؤون الموت الفلسطينيّ.

 

مجد أبو عامر شاعر وقاصّ من مواليد غزّة عام 1996. حاصل على بكالوريوس الحقوق من جامعة فلسطين، ويدرس ماجستير العلاقات الدوليّة والعلوم السياسيّة، في معهد الدوحة للدراسات العليا. عضو اتّحاد الكتّاب الفلسطينيّين، صدر له المجموعة الشعريّةمقبرة لم تكتمل، ويعمل محرّرًا فيمجلّة 28″ الغزّيّة.

 

للمزيد: صور موت الفلسطيني /إسماعيل ناشف /المركز العربي للأبحاث ودراسة السياسات /فكر /نقد /علم اجتماع /الشهيد /الاستشهادي /الفدائي /مجد أبو عامر

 

 

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