Blog post
This is not just about bruises and broken bones; it is about stolen choices, silenced voices, and the quiet resilience of women navigating a landscape shaped by dual oppressions.
Growing up here, I have seen how gender-based violence takes on a unique, heartbreaking complexity. Palestinian women are caught between the iron grip of patriarchal structures within our families, communities, and religious institutions, and the crushing weight of the Israeli occupation. This is not theoretical; it is the air we breathe, the fabric of daily life. It is visible in the overt physical violence, yes, but also in the subtle, insidious ways it is woven into laws, institutions, and sadly in theological interpretations.
Think of it this way: While some women fear violence from a family member, Palestinian women also face state-sponsored violence that is deeply gendered. I have heard and witnessed countless stories, some of which documented by organizations like the Women’s Centre for Legal Aid and Counselling in Palestine, about how house demolitions, night raids, arrests, and checkpoints disproportionately affect women. Imagine your home, your sanctuary, being torn down, or the terror of a night raid. These are not just acts of war; they are acts that erode a woman’s sense of safety, which deny her access to justice. As Shalhoub-Kevorkian aptly puts it, the Israeli occupation governs Palestinian life and death, often treating women's bodies as tools of control.
This systemic violence should not be viewed as an isolated incident. The Office of the United Nations High Commissioner for Human Rights March 2025 report, "More than the human can bear," chillingly details how the recent assault on Gaza included systematic violations of women’s rights: the denial of reproductive healthcare, deliberate destruction of homes and hospitals, and credible allegations of gender-based humiliation and degrading conditions. These acts are not collateral damage; they are part of a deliberate infrastructure of domination, targeting Palestinian women's bodies, families, and futures.
But the struggle does not end there. Within my own church community, I have witnessed how patriarchal interpretations of scripture can reinforce gender hierarchies, silencing women’s leadership and experiences. Women are sometimes taught that submission and self-sacrifice are spiritual virtues, which, tragically, can deter them from reporting abuse, whether at home, in public, or even within the church. When theology, meant to be a source of liberation, is twisted to justify control, it becomes a form of spiritual violence, distorting the core message of justice, dignity, and mutuality that the Gospel truly offers.
Yet, amidst these immense challenges, Palestinian Christians are also resisting. For instance, inspired by initiatives like the Thursdays in Black campaign from the WCC, and specifically through the powerful work of the YWCA of Palestine, a Palestinian Christian women-led organization, women are speaking out. The YWCA of Palestine has woven "Thursdays in Black" into their advocacy, holding educational events and workshops that connect local experiences with global solidarity efforts.
Importantly, role models for many young Palestinians, like Nora Carmi, showcase the tireless advocacy for women's dignity and justice locally and internationally, emphasizing the spiritual imperative of resisting violence—not just in homes, but in systems of injustice like the Israeli occupation.
And there is a new generation emerging. Young Palestinian Christians in the Evangelical Lutheran Church in Jordan and the Holy Land are at the forefront, championing gender justice through the church’s unique Gender Justice Desk. Rooted in faith and the lived realities of Palestinian women, these young leaders are embracing the Thursdays in Black campaign as a powerful tool of resistance. By wearing black, leading Bible studies on gender justice, and hosting public forums, they are connecting global conversations on gender-based violence to our specific experiences under occupation and patriarchal constraint. They are not just raising awareness; they are reshaping theological narratives, calling for a liberative theology that upholds the dignity, leadership, and voices of women. Their involvement is a powerful protest against violence and a prophetic act of hope rooted in faith, resilience, and an unwavering demand for justice.
In these dark times, voices coming out of Palestine such as the “Women’s Voice for Gaza: A Palestinian Christian Call for Justice and Life," are crying out from Jerusalem, Bethlehem, and beyond. Generations of women who have nurtured life amidst oppression, and now call on the global church to repentance, solidarity, and action. For us, speaking out is not just an act of defiance; it is an act of faith, a profound commitment to justice, and a relentless pursuit of a future where all people, everywhere, can live free. Until then, Thursdays remain in black in Palestine…
About the author :
Samuel Salim Munayer, a Palestinian theologian from Jerusalem, holds a BA in Theology and Philosophy from Durham University and an MA in Middle Eastern Politics from the University of Exeter, where he was supervised by Ilan Pappé. He currently works as the Advocacy and Access Officer for a humanitarian organisation working in Palestine. Samuel has authored several articles, including one titled "Decolonizing Palestinian Liberation Theology: New Methods, Sources, and Voices," and is the co-editor for the forthcoming book "The Cross and the Olive Tree: Cultivating Palestinian Theology Amid Gaza."
